Journal articles on the topic 'Intersubjective truth'
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1
Coleman, S. "The elusiveness of political truth: From the conceit of objectivity to intersubjective judgement." European Journal of Communication 33, no. 2 (March 2, 2018): 157–71. http://dx.doi.org/10.1177/0267323118760319.
Abstract:
Political truth is never neutral, objective or absolute – that’s why it’s political. The normative realisation of democratic politics depends upon the communicability of intersubjective perspectives rather than the quest for capital-T Truth. Three key principles of political communication are set out that might strengthen the quality of intersubjective political judgment: the principle of social curiosity; the principle of collective interpretation; and the principle of working through disagreement. The article concludes by considering debates about political truth surrounding the Grenfell Tower fire in June 2017 and the need to respond to such tragedy through intersubjective judgment.
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Zuidervaart, Lambert. "UNFINISHED BUSINESS: TOWARD A REFORMATIONAL CONCEPTION OF TRUTH." Philosophia Reformata 74, no. 1 (November 29, 2009): 1–20. http://dx.doi.org/10.1163/22116117-90000456.
Abstract:
This essay presents an emerging conception of truth and shows how it appropriates Herman Dooyeweerd’s conception. First I compare my “critical hermeneutics” with other reformational models of critique. Then I propose to think of truth as a dynamic correlation between (1) human fidelity to societal principles and (2) a life-giving disclosure of society. This conception recontextualizes the notion of propositional truth, and it links questions of intersubjective validity with Dooyeweerd’s emphasis on “standing in the truth.” While abandoning his idea of transcendent truth, I seek to preserve the holism and normativity of Dooyeweerd’s radical conception. Theoretical thought never finishes its task. Anyone who believes to have created a philosophical system that can be adopted unchanged by every ensuing generation shows no insight into the historical contingency [gebondenheit] of all theoretical thought. — Herman Dooyeweerd1
3
Dye, Tracey. "American Museum/American Science: The Museum Laboratory and Its Intersubjective Production of Truth." Museum Anthropology 26, no. 1 (March 2003): 21–35. http://dx.doi.org/10.1525/mua.2003.26.1.21.
4
Gentile, Jill. "Weeds on the Ruins: Agency, Compromise Formation, and the Quest for Intersubjective Truth." Psychoanalytic Dialogues 20, no. 1 (February 12, 2010): 88–109. http://dx.doi.org/10.1080/10481880903559088.
5
Shonkoff, Sam Berrin. "Sacramental Existence and Embodied Theology in Buber’s Representation of Ḥasidism." Journal of Jewish Thought & Philosophy 25, no. 1 (May 23, 2017): 131–61. http://dx.doi.org/10.1163/1477285x-12341282.
Abstract:
Martin Buber denied consistently that he was a theologian because he repudiated abstract discourse about God. However, he did affirm that intersubjective events in the world express theological truth, even if that truth cannot be possessed or professed thereafter as noetic content. In this paper I introduce a concept of “embodied theology” to elucidate this nuance in Buber’s religious thought, and I show how his Ḥasidic writings shed unique light on these matters. Through hermeneutical investigations of his Ḥasidic tales vis-à-vis the original sources, I illuminate Buber’s conviction that genuine sages convey theological meaning through the very spiritual-corporeal dynamics of their lives—or what Buber calls their “sacramental existence.”
6
Markman, Henry C. "Presence, Mourning, and Beauty: Elements of Analytic Process." Journal of the American Psychoanalytic Association 65, no. 6 (December 2017): 979–1004. http://dx.doi.org/10.1177/0003065117747877.
Abstract:
Analyst and patient occasionally arrive at moments of heightened meaning and aliveness. These moments can be transformative and lead to psychic change in the patient. They give life and arouse hope, and feel “real” in a new way, though often entailing emotional turbulence. Specific internal work must be done by the analyst to allow for and foster these experiences. This involves a kind of mourning process in the analyst that allows for “presence” and “availability” as described by Gabriel Marcel, and for the “at-one-ment” described by Bion. These transforming moments can be viewed in an aesthetic realm, along the lines of Keats’s “Beauty is truth, truth beauty.” This embodies the analytic value of emotional truth. These moments are shared and their emergence is an intersubjective creation. Clinical illustrations show how the internal work of mourning by the analyst through directed introspection allows for presence and availability, and then for shared moments of beauty with the patient.
7
Nagy, Tünde. "An Analysis of Dialogic Positioning in Online Commentaries." Acta Universitatis Sapientiae, Philologica 15, no. 2 (November 1, 2023): 153–65. http://dx.doi.org/10.2478/ausp-2023-0022.
Abstract:
Abstract The commentary as a journalistic genre that presents and comments on current events is characterized by intersubjective positioning, whereby the author constructs meaning, seeking alignment or, on the contrary, expressing disalignment with a putative audience. In line with the appraisal theory as developed by Martin and White (2005), which follows the Bakhtian dialogic perspective, according to which utterances and propositions are intersubjectively charged, the paper aims to describe the linguistic means of engagement, one of the central elements of this theory. Engagement is concerned with how the author expresses authorial voice and how s/he negotiates meaning with the readers, opening up (dialogic expansion) or, on the contrary, closing the dialogic space (dialogic contraction). In this sense, the linguistic means of engagement, such as modality, hedging and boosting devices, evidentiality, are understood to transcend the functions attributed to them within a truth-conditional framework, namely epistemic status and reliability of knowledge, and are seen as means by which the author entertains or rejects alternative voices and opinions. Taking this into consideration, the paper intends to analyse a few selected commentaries on the war situation in Ukraine found on the online platform of The Rand Corporation, a global policy think tank that performs research and conducts evaluations of various topics. It analyses the linguistic means of dialogic positioning, focusing on how the authors negotiate the dialogic space with the audience; while presumably all forms of intersubjective positioning can be found in the texts, it is expected that certain forms of engagement will outnumber others. As all commentaries can be found on the website of the above mentioned corporation, the question also arises as to what extent commentaries show similarity with respect to engagement, thereby expressing, albeit indirectly, a certain standpoint with respect to the Ukrainian warfare.
8
Bratina, Boris. "Post-truth: New old lie." Socioloski pregled 55, no. 4 (2021): 1505–25. http://dx.doi.org/10.5937/socpreg55-34726.
Abstract:
The idea of post-truth, although the phrase itself has its previous use, has become fashionable in the last five years and after being declared the "word of the year" in the Oxford Dictionary. The author of the paper examines the limits of theoretical fertility of this concept, placing it first in the context of truth theories, and then determining its specific theoretical weight. In the exposition of his consideration of this concept, he uses the comparative-phenomenological method and interprets its definitions in a critical-reflexive approach. Uncritical acceptance of the validity of the conceptual description of post-truth leads to the illusion that we have entered a new post-epoch that is something objective and inevitable, organized not on argumentation but on playing with other people's feelings. Of course, there is something in the idea of post-truth: the state of post-truth must be nothing new, if its realization did not include an exponentially developed communication technique, to which manipulative postmodern subjectivity stands as a subject a never before. On the whole, the phenomenon of post-truth belongs to a wider group of phenomena such as fake news and many others, which united together form a huge potential for falsifying the experience of reality. Finally, when the idea of post-truth according to its elements is included in a broader structure, it becomes calculable both in the history of ideas and in the interpretation of concrete events within intersubjective relations. The author believes that the path to truth, if there is truth, leads through the theoretical negation of this ideological intervention. The aim of this paper is to show that, when it comes to post-truth, it is a phenomenon that does not have its own independent existence.
9
Lavrukhina, Irina M., and Tatyana N. Vorontsova. "Mechanisms of Assimilation of New Knowledge in Science." Общество: философия, история, культура, no. 1 (January 24, 2024): 20–25. http://dx.doi.org/10.24158/fik.2024.1.2.
Abstract:
The article considers the mechanisms of assimilation of new knowledge in science - scientific communication (in particular, scientific discussion), justification, understanding. Scientific communication gives the results of individual cognitive acts a universal and necessary character. In scientific discussions, arguments are accumu-lated for the scientific community to choose more promising knowledge, and prerequisites for the recognition of new knowledge are formalized. Justification acts as a mechanism for giving knowledge an intersubjective character. As a result of establishing the conformity of new knowledge to those elements of science, the truth of which has already been proved, and checking the new knowledge for compliance with the criteria of truth and methodological regulators, the characteristics of the foundation – the truth and effectiveness of established knowledge, the characteristics of scientificity – are transferred to the new, justifiable knowledge. nderstanding is the mechanism of assimilation, which ensures the harmonization, conformity of new and old knowledge. Representation of the meaning of knowledge objects in content coincides with its introduction into already exist-ing more general scientific systems, for example, in a discipline, branch of knowledge, which ensures the har-monization of new and old knowledge.
10
Joni, Albertus. "PLATONIC DIALOGUE AND GADAMERIAN HERMENEUTICS." LOGOS 18, no. 1 (April 14, 2021): 1–16. http://dx.doi.org/10.54367/logos.v18i1.1173.
Abstract:
This paper will elaborate the different Platonic elements of dialogue as philosophical basis for Gadamerian hermeneutical structures. The intersubjective cross-examination found in Plato’s Dialogue shows that the real meaning comes from the real encounters between speakers; or in Gadamer’s term: encounters between text and the reader. For Gadamer, it is always important in this pursuit of meaning and truth that we examine our own prejudice. Cross-examining our own claim of truth and belief is an essential element in Gadamer’s hermeneutics. I argue that we can see how the Platonic model of dialogue is easily aligned with the Gadamerian positive approach towards ‘traditions.’ There is a constant dialogue at work in interpretation, a dialogue between the past and the present, between different traditions and points of view. Dialogue is an important keyword for both Plato and Gadamer in their efforts to their existential quest of wisdom.
11
Médégnon, Désiré. "Le Pragmatisme De Rorty : Entre Universalisme Et Relativisme." European Scientific Journal, ESJ 13, no. 29 (October 31, 2017): 202. http://dx.doi.org/10.19044/esj.2017.v13n29p202.
Abstract:
Philosophy and science became what they are and developed because they have taken the universal both as the goal of research and the criteria of validity of every theory. For Richard Rorty, we have there a project with no foundation and totally unjustified. To Plato’s universalism, Rorty opposes a pragmatism which defends philosophy as fitting as human being and considers that the only reasonable goal of research is to come to intersubjective agreements. In spite of the fact that it is difficult for science to get used to it, pragmatism has nevertheless done the great job of unveiling the illusion of an objective truth conceived as the speculum of reality.
12
Mark, David, and Rachel Kabasakalian Mckay. "“The Truth of the Session” and Varieties of Intersubjective Experience: Discussion of Aron and Atlas’s Dramatic Dialogue." Psychoanalytic Perspectives 16, no. 3 (September 2, 2019): 272–86. http://dx.doi.org/10.1080/1551806x.2019.1653661.
13
Lewis, Gail. "In the absence of truth at least not the lie: Travels toward self, other and relatedness." Psychology of Women Section Review 14, no. 1 (2012): 33–43. http://dx.doi.org/10.53841/bpspow.2012.14.1.33.
Abstract:
One paradoxical effect of feminist, critical race and poststructuralist challenges to the ‘truths’ of race and gender was to afford a redefined politics of presence for those who were often little more than stereotyped cardboard cut-outs constituted through the norms of racalised-gendered intelligibility. The contestation and destablisation of the truths of these norms enabled the emergence of ‘fleshy’ subjects and new forms of knowledge through which to constitute new selves who were concerned with crafting new forms of intersubjective relatedness. Yet this was often, in another paradoxical move, at the expense of the acceptance of the legitimacy of psychic and emotional ‘truths’ grounded in individual and collective experience of the dynamics of race and gender. In this paper I attempt to trace how concepts and approaches taken from post-Kleinian psychoanalytic theory offer a way to afford knowledges grounded in the experiential due epistemological weight and contribute to a nuanced delineation of the grounds of relationality through and upon which ever evolving but in some sense ‘integrated’ selves meet and interact with others.
14
Helmer, Christine. "Trust and the Spirit: The Canon's Anticipated Unity." Journal of Theological Interpretation 1, no. 1 (2007): 61–77. http://dx.doi.org/10.2307/26421378.
Abstract:
Abstract How can one talk responsibly and theologically about the biblical canon's unity in a pluralist age? In this article I explore a number of ways in which theological practice both appeals to and constructs the canon's unity. The argument of section one addresses biblical, not canonical, unity. I distinguish between the Bible as a given text composed of multivalent layers, individual texts, genres, and a plurality of content; and the canon as a theological concept, which is analytic with unity. The theological arguments of sections two and three situate the theological construction of the canon's unity in view of biblical multivalence. Some theological issues are at stake in this relation. Biblical multivalence opens up theological, philosophical, and ethical questions concerning how different proposals of the canon's unity can coexist, while each making claims to truth. Truth criteria—for example, coherence and comprehensiveness—can be worked out in order to determine the validity and viability of different theological proposals. A proposal must also be evaluated on the basis of its adequacy to contemporary concerns. The complex process of forming theological judgments about the canon's unity contextualizes the selection of one proposal of unity, among others, in a particular matrix of contemporary concerns. Hence, the unity of the canon is anticipatory in view of the process of articulating theological judgments in various contexts. I conclude by proposing that unity and multivalence can be grasped together in the intersubjective orientation to truth that takes place in trust, established by the Holy Spirit.
15
Helmer, Christine. "Trust and the Spirit: The Canon's Anticipated Unity." Journal of Theological Interpretation 1, no. 1 (2007): 61–77. http://dx.doi.org/10.2307/jtheointe.1.1.0061.
Abstract:
Abstract How can one talk responsibly and theologically about the biblical canon's unity in a pluralist age? In this article I explore a number of ways in which theological practice both appeals to and constructs the canon's unity. The argument of section one addresses biblical, not canonical, unity. I distinguish between the Bible as a given text composed of multivalent layers, individual texts, genres, and a plurality of content; and the canon as a theological concept, which is analytic with unity. The theological arguments of sections two and three situate the theological construction of the canon's unity in view of biblical multivalence. Some theological issues are at stake in this relation. Biblical multivalence opens up theological, philosophical, and ethical questions concerning how different proposals of the canon's unity can coexist, while each making claims to truth. Truth criteria—for example, coherence and comprehensiveness—can be worked out in order to determine the validity and viability of different theological proposals. A proposal must also be evaluated on the basis of its adequacy to contemporary concerns. The complex process of forming theological judgments about the canon's unity contextualizes the selection of one proposal of unity, among others, in a particular matrix of contemporary concerns. Hence, the unity of the canon is anticipatory in view of the process of articulating theological judgments in various contexts. I conclude by proposing that unity and multivalence can be grasped together in the intersubjective orientation to truth that takes place in trust, established by the Holy Spirit.
16
Jesty, Justin. "Image Pragmatics and Film as a Lived Practice in the Documentary Work of Hani Susumu and Tsuchimoto Noriaki." Arts 8, no. 2 (March 27, 2019): 41. http://dx.doi.org/10.3390/arts8020041.
Abstract:
This paper focuses on two discrete bodies of work, Hani Susumu’s films of the late 1950s and Tsuchimoto Noriaki’s Minamata documentaries of the early 1970s, to trace the emergence of the cinéma vérité mode of participant-observer, small-crew documentary in Japan and to suggest how it shapes the work of later social documentarists. It argues that Hani Susumu’s emphasis on duration and receptivity in the practice of filmmaking, along with his pragmatic understanding of the power of the cinematic image, establish a fundamentally different theoretical basis and set of questions for social documentary than the emphasis on mobility and access, and the attendant question of truth that tend to afflict the discourse of cinéma vérité in the U.S. and France. Tsuchimto Noriaki critically adopts and develops Hani’s theoretical and methodological framework in his emphasis on long-running involvement with the subjects of his films and his practical conviction that the image is not single-authored, self-sufficient, or meaningful in and of itself, but emerges from collaboration and must be embedded in a responsive social practice in order to meaningfully reach an audience. Hani and Tsuchimoto both believe that it is possible for filmmakers and the film itself to be fundamentally processual and intersubjective: Grounded in actual collaboration, but also underwritten by a belief that intersubjective processes are more basic to human being than “the individual,” let alone “the author.” This paper explores the implications for representation and ethics of this basic difference in vérité theory and practice in Japan.
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Keevallik, Leelo. "Compromising progressivity." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 22, no. 1 (March 1, 2012): 119–46. http://dx.doi.org/10.1075/prag.22.1.05kee.
Abstract:
Negative polar particles have generally been characterized as items for expressing disagreement or responding negatively to polar questions. What has been lacking in these accounts is attention to embodied activities. This paper studies the usage of the Estonian negative particle ei as a preface in realtime activities, showing that it halts the ongoing action, often for the sake of achieving intersubjective understanding and establishing epistemic authority. The paper shows how other matters besides logic and truth-conditions define the meaning of the negative particle. Analysis of linguistic function demands transgressing the boundaries of language and scrutiny of co-present interaction in its temporal emergence. The paper argues that several discourse functions of ei are also more accurately described from the vantage point of its usage in multimodal face-to-face settings than from the logical properties that the item happens to display in limited sequential contexts after yes/no interrogatives.
18
Parker, Lana. "“No Face Can Be Approached With Empty Hands and Closed Home”: Literacy in the Post-Truth Era." Journal of the Canadian Association for Curriculum Studies 18, no. 1 (June 26, 2020): 113–14. http://dx.doi.org/10.25071/1916-4467.40537.
Abstract:
Education has a responsibility to respond to the threat of deteriorating democracies (DeLuca & Christou, 2016; Peters, 2017). The post-truth era is marked by an erosion of trust in public institutions and conflict in online spaces. The broad purpose of this research is to examine the ways in which the evolving post-truth era has the potential to redefine how people consume information and make decisions, and to explore the implications for democracy. A more specific purpose is to draw attention to the limits of current literacy pedagogy and to propose a literacy education that engages deeply with questions of intersubjectivity. I begin with a discussion of the evolution of literacy education policy and curriculum, looking at disjunction between research and practice. I demonstrate the ways current literacy and media literacy education is not simply outmoded, but also limited by neoliberal conceptions of rationality and individualism. Offering a counterpoint to the status quo, I work with Levinas’ (1969, 1989) conception of ethics to consider the importance of three affective dimensions of literacy. I illustrate the tensions between affective reactionism and non-intentional affectivity, enjoyment and its disruption as a premise for intersubjectivity and two manifestations of anger—moral and defensive. I conclude with a proposal for literacy education that furnishes a space for the intersubjective relation to emerge. This approach comprises an intentional focus on relationality, responsibility and affect.
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Edlin, Douglas E. "Kant and the Common Law: Intersubjectivity in Aesthetic and Legal Judgment." Canadian Journal of Law & Jurisprudence 23, no. 2 (July 2010): 429–60. http://dx.doi.org/10.1017/s0841820900004999.
Abstract:
This article develops some conceptual correlations between Kant’s theory of aesthetic judgment and the common law tradition of legal judgment. The article argues that legal judgment, like aesthetic judgment, is best conceived in terms of intersubjective validity rather than objective truth. Understanding the parallel between aesthetic and legal judgment allows us to appreciate better the relationship between subjectivity and intersubjectivity, the individual and the community, in the formulation and communication of judgments, which combine a personal response and a reasoned determination intended for a discrete audience. The article frames and pursues these themes in relation to four core concepts in Kant’s aesthetic theory: judgment, communication, community, and disinterestedness. Through sustained comparison and application of these concepts in aesthetic judgment and legal judgment, the article provides a conception of judging that more accurately captures the common law role and relationship of the individual judge and the institutional judiciary as integral parts of the broader legal and political community.
20
Szalay, Mátyás. "Politics and Testimony. Political Implications of Jan Patočka’s and Edith Stein’s Testimony." Pensamiento. Revista de Investigación e Información Filosófica 78, no. 297 (June 15, 2022): 29–49. http://dx.doi.org/10.14422/pen.v78.i297.y2022.002.
Abstract:
I investigate the complex relationship between politics and philosophy by focusing on the notion of testimony. I argue that there is a necessary and fruitful tension between sapiential and political life. Testimony is characterized here as a free value-response in an intersubjective relation that requires empathy on both sides of the communication. This act of affirming a truth or value goes beyond the limits of prudent self-realization and self-preservation: authentic testimony requires some kind of self-sacrifice. I contrast this general image of testimony to Jan Patočka’s interpretation of «care for the soul». Patočka, by following the early Husserl’s renewal of philosophy, managed to establish and to preserve the harmony between theory and praxis even during persecution of the communist regime. His courageous acts come close to and illuminate the testimony of Edith Stein, who set the measure for philosophical authenticity and self-donation. The comparison of these two testimonies helps to elaborate the notion of exemplary sapiential life — a highly relevant notion for politics.
21
Troupp, Lotte. "“Hear my soul speak”." Journal of Historical Pragmatics 3, no. 1 (January 25, 2002): 107–50. http://dx.doi.org/10.1075/jhp.3.1.05tro.
Abstract:
The Tempest is a “mankind” type of play, and Shakespeare’s strategy is to present fallen man in terms of language. Various aspects of “fallen language” are encoded in the characterisation and verbal exchanges. The unifying feature is a notable lack of “caritas”, due to an extreme self-centredness in the speakers, which Shakespeare displays in scenes of all-round incomprehension between many of the persons of the play. Such closed states of mind I have labelled “subjective”, giving this word a negative connotation. A regenerative process is marked by a hard-won return to communication worthy of being called “human” according to Renaissance ideals. I have labelled such negotiations between characters “intersubjective”. In the play, the channels of communication are restored by means of various insights, among them Prospero’s better self-knowledge and Ferdinand’s experiential discovery of truth. The “language of the soul” flows when such processes are set in motion; this special language is written into the play and is experienced in many guises within the play and, according to Renaissance rhetorical theory, by the audience as well.
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Sokuler, Zinaida, Elena Kosilova, and Alexey Tolstov. "Consciousness and Understanding: Dennett, Husserl, Wittgenstein." Logos et Praxis, no. 3 (September 2023): 84–96. http://dx.doi.org/10.15688/lp.jvolsu.2023.3.10.
Abstract:
The article deals with the problem of understanding in the mentalist and naturalist traditions. For comparison, two extreme approaches are considered: Husserl and Dennett. Husserl's mentalistic philosophy interprets understanding as a special experience that can only be described from the first person's point of view. Husserl distinguishes two levels of understanding: more superficial linguistic and deeper mental ones. Dennett, as a prominent representative of naturalism, considers understanding to be the highest degree of competence, i.e., from a third person's point of view. In his evolutionist interpretation of consciousness, the appearance of understanding can be inherent in any organism or inanimate being, and human understanding differs from other stages only quantitatively. In the literature devoted to Wittgenstein, there is an opinion that his philosophy of understanding is anti-mentalist, and this is confirmed by some of his statements. However, Wittgenstein did not argue that understanding cannot be an inner experience. His indications of the criterion of understanding, which is the right action, are connected with the philosophical grammar of the word "understanding" itself. He points out that the nature of mathematical normativity, truth and falsity lies in the joint, intersubjective understanding of mathematicians, which is always mediated by language and activity. In connection with the theme of understanding, attention is drawn to Wittgenstein's concept of "seeing aspect". One can see in it something in common with Husserl's notion of the constitution of sense. To see something in an aspect (spots as an image of an object, a grimace as an expression of a certain emotion) means to place it in a certain environment, in a network of new connections. This is not only a way of seeing but also of understanding. Wittgenstein is interested in the language games associated with such experiences. These language games are not descriptions of inner experience but an integral part of it. At the same time, the philosophical grammar of such games leads us to the intersubjective and normative and forces us to comprehend consciousness from this perspective.
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Cosmescu, Alexandru. "Discourse and body: discursive and bodily practices in the context of the COVID-19 pandemic." Review of Philosophy, Sociology and Political Sciences, no. 3(187) (March 2022): 161–68. http://dx.doi.org/10.53783/18572294.21.187.13.
Abstract:
In the present paper, based on two articles by the Italian philosopher Giorgio Agamben, I develop an analysis of discursive ethics and bodily practices in the context of the Covid-19 pandemic. In the face of an insistance on an officially approved mode of discourse, a form of parrhesia becomes necessary as a way of the speaking subject to become aware of their own speech and to reclaim it. This involves both a certain urgency of speech and a commitment towards truth – which, recently, has been replaced by a misunderstood notion of “fact” – reevaluating the role both of philosophical discourse and of the poetic one. In the face of a modified relation to the body, that risks depriving it of the possibility of constituting itself as a sensible subject through intersubjective touch, a new set of bodily practices become necessary in order to conect with self-affection and touch as basic aspects that constitute the embodied subject. These can involve both certain forms of mindfulness – becoming aware of the body as the field of feeling – and practices of intercorporeal relating. These practices become intrinsically political
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Fronza, Marcelo. "Interculturality as an expression of humanist perspective: The young students’ ideas about the Conquest of America from Altan’s historical graphic narratives and Julierme’s History textbook." Revista Electrónica Interuniversitaria de Formación del Profesorado 20, no. 2 (April 12, 2017): 111. http://dx.doi.org/10.6018/reifop/20.2.285021.
Abstract:
This research is linked to the projects “Textbooks and how to learn and teach the history of conflicts in different spaces and times” and “Youth and the ideas of historical truth and intersubjectivity in relation to visual historical narratives”. I investigate the ideas of Brazilian graduate young students about conflicts between Europeans and Indians during the conquest of America, which took place around 1492 and 1550. I produce a research instrument based on methodological criteria of qualitative research (LESSARD-HÉBERT, GOYETTE & BOUTIN, 2005). This research tool contains open questions concerning the confrontation of two fragments in history comic books. The first historical graphic narrative, version A, called “Conquest and the colonization of America” is a chapter of the textbook organized as historical comic book “General History: History for modern school” (CASTRO & ZALLA, 1971). The second historical graphic narrative presented in the research instrument, the version B, called “Colombo” (ALTAN, 1989). In conclusion, it can verify that these young students understand some of the fundamental elements of these artifacts of historical culture greatly facilitate the apprehension of historical knowledge elaborated in an intersubjective and humanistic way.<strong> </strong>
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Farquhar, Sandy, and Esther Fitzpatrick. "Unearthing truths in duoethnographic method." Qualitative Research Journal 16, no. 3 (August 8, 2016): 238–50. http://dx.doi.org/10.1108/qrj-07-2015-0061.
Abstract:
Purpose – The purpose of this paper is to engage with challenges the authors encountered in duoethnographic inquiry, including questions about what it means to tell the truth, and the decisions the authors made about what stories to include and exclude. The focus is on the ethical challenges involved in duoethnography and the ways in which the authors chose, and or felt compelled to, overcome them. The authors provide an argument for the need of intimate, eclectic and open-ended inquiry-based research that poses questions, challenges dominant discourses and promotes a compositional methodology in which to explore lived the experience of participants. Design/methodology/approach – The authors’ own duoethnographic process, embedded in an anthropological hermeneutics (Ricoeur, 1991), within a mode of narrative inquiry, developed over a period of three to four months. The authors had a number of formal and informal conversations – some recorded and transcribed, others remembered and reflected on later in e-mails or in draft academic papers. The authors shared articles, e-mailed, conversed with family and examined photos. Reflecting on some of these conversations, the authors were sometimes uncomfortable with the way the stories they shared had the potential to expose aspects of themselves and those the authors are close to. The authors developed fictionalising techniques and poetry in order to tell these stories. Findings – Duoethnography engages with method that reveals truth as layered, contradictory and necessarily intersubjective. It is this tentative and contingent nature of truth that augers for a hyper-consciousness of the relationship between transgression and transformation. Using fictional ways of knowing: poetry, scripting and metaphor; and the usual technologies of research: anonymisation, de-identification; and drawing on notions of redaction and under erasure the authors found safe ways to represent particularly challenging issues. The process involved intimate revealing – small stories that the authors shared here to argue for the importance of the affective in transformative educational research. Research limitations/implications – The authors continue to work in uncomfortable places and suggest that ethics often involves irreconcilable and incommensurate discourses which cannot always be accounted for in normalised codes of ethics. The authors argue that this tension provides an important on-going ethical encounter where, as researchers, the authors continue to generate and implement creative and innovative methodologies. Originality/value – Throughout the paper the authors have suggested ways to challenge the linear, logical and the predictable as the authors wrestled with how personal narratives may reveal personal truth and transformation that may open ways for larger transformative actions.
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Michaels, Eva. "Renewing Realist Constructivism: Does It Have Potential as a Theory of Foreign Policy?" Teoria Polityki 6 (October 19, 2022): 101–22. http://dx.doi.org/10.4467/25440845tp.22.006.16006.
Abstract:
This article raises the possibility of de- and reconstructing realist constructivism for the purpose of studying foreign policy, with an emphasis on explaining and forecasting change and continuity. I discuss why Samuel Barkin’s explication of realist constructivism has in my view struggled to take off as an IR perspective and which tenets appear problematic, especially when applying them to foreign policy. I suggest a way of revitalising realist constructivism across three layers of theorising: political ontology, explanatory theory, and praxis. Constructivism’s “open ontology”offers a meeting point with classical realism, together with its (less deterministic and more interpretivist) explanatory approach. Classical realism adds to the third layer with its focus on practice sensibility, including the choices actors make in highly uncertain contexts. Its strong interest in discovering the truth of politics is important here. I argue that such a synthesis, which is informed by Ned Lebow’s conceptualisation of causation as “inefficient”, could be well-suited to unpack the complex reality of foreign policy. I seek to make the case for realist constructivism as a dynamic thinking tool, among others when investigating the effects of material, intersubjective and subjective factors on foreign policy decisions and outcomes. While my propositions can only be sketched here, the goal is to encourage further debate about the value of realist constructivism, which has ebbed since the mid-2000s.
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Jun, Wang. "The Openness of Life-world and the Intercultural Polylogue." Yearbook for Eastern and Western Philosophy 2019, no. 4 (May 26, 2020): 150–62. http://dx.doi.org/10.1515/yewph-2020-0013.
Abstract:
AbstractThe phenomenological conception of “life-world” lays the theoretical foundation for the openness of the world. The founding relationship between the individual and the world, the interactive relationship among different cultural worlds on the intersubjective level, the free nature of truth and its presence in the open world, the “ek-sistent” characteristics of the human-being, the structural constitution of the life-world – all these topics demonstrate the open nature of the world in a phenomenological way. Based on these ideas, “reflective judgment” as “phronesis” and “fear” as ethic sentiment based on family experience become the practical stance, which is consistent with the “life-world” conception of phenomenology; the characteristics of publicness and intersubjectivity of the open world are thus maintained. In the face of the multicultural world, this attitude presents as a brand-new practice of intercultural philosophy, which is different from the centralism found under the framework of monism and the comparative philosophy under the framework of dualism. Such a practice of intercultural philosophy is “polylog”, i.e. based on the principles of difference and equality and searching for the “overlapping consensus” in full multi-participatory discussion. Through polylog, a harmonious life of human community is constructed. This paper attempts to derive a set of practical principles for maintaining the openness of the world and intercultural polylog in the era of globalization from the theoretical view of the phenomenological life-world.
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Muhajarah, Kurnia, and Alifa Nur Fitri. "Peaceful Fiqh; Jürgen Habermas’s Hermeneutical Studies in the Verses of Jihad." Santri: Journal of Pesantren and Fiqh Sosial 3, no. 2 (December 25, 2022): 121–36. http://dx.doi.org/10.35878/santri.v3i2.529.
Abstract:
The most crucial problem in analyzing problematic violence in Islam is when relating it with text religion. Problematic violence will appear more paradoxical and crucial when trying to legitimize al-Qur'an. When violence and terrorism get legitimacy from al-Qur'an, it will lead to a very risky conclusion; namely, Islam supports violence and terrorism. This is where the hermeneutics of Jurgen Habermas tries to review the problem of interpretation of these verses, especially concerning the theory of communication actions which will be used as an analytical knife in this study. The problem formulation is; how to read verse jihad without using instrumental interpretation and more developed paradigm communicative hermeneutics. The result of this research is that Jurgen Habermas's view will presuppose the formation of an intersubjective relationship in social society. The act of communication aims to reach an understanding between individuals. In relation to religious tolerance, the expected communication is a dialogue in reaching agreement on claims of accuracy in the underlying values of each religion on how to build agreement on each religion and that peace is beautiful and violence is terrible. This claim necessitates an interactive dialogue that explores holistic religious values but avoids discussing truth claims considered non-negotiable religious doctrines. When it is applied in the interpretation of the jihad verse, the conclusion that we hope for is the jihad verse cannot abolish the universal value contained in the peace verse.
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Yurkevych, Olena Mykolaivna. "RATIONALITY OF ARGUMENTATION: LOGICAL RULES AND VALUES." Bulletin of Yaroslav Mudryi National Law University. Series:Philosophy, philosophies of law, political science, sociology 1, no. 48 (March 9, 2021): 70–81. http://dx.doi.org/10.21564/2075-7190.48.224759.
Abstract:
Problem setting. During the period of expansion of the practice of argumentation in society, thanks to the media, the theory of argumentation is also actively developing. In the process of interdisciplinary research and the influence of irrationalism, the problem of rethinking the rationality of argumentation, the conditions for its rationality to preserve the civilizational orientation of the development of modern society, arises. Recent research and publications analysis. At the present stage of development of the theory of argumentation, differences in the correctness and incorrectness of argumentation and proof are investigated, various concepts of the logic of argumentation, its role in communication, the rationality of the rules in argumentation as a characteristic of human rationality are proposed. Paper objective. The aim of the study is to reveal the reasons for the rationality of argumentation by analyzing the logical rules and values, their relationship in the construction of the structure of argumentation, the differences from the evidence. Paper main body. The rules for the structural elements of argumentation are divided into: rules of the thesis, rules of arguments and rules of demonstration. Arguments as bases in the structure of argumentation are connected with the thesis of causation. The logical rules of truth of implication establish a strict relationship between cause and consequence. Based on a certain rule, it is possible to obtain one or another logical value. It is in the peculiarity of causation that the difference in the argumentation in which it is modified lies. Modified argumentation changes the implicit connections. Logical rules and values are also implicitly related. If the logical meaning of truth in the traditional and classical sense represents the highest level of reason, which is identified with the perfect form, then the different derived values (probabilities, sufficiency, etc.) are associated with different types of rationality. An essential feature of rationality is the ability to justify. Rational reasoning related to speech contexts is crucial for argumentation. Contextual coherence and communicative nature allow us to generally determine the type of rationality of such an argument as discursive rationality. Different types of justification determine different types of rationality. The difference in the logic of argumentation appears as the difference in the conditions of the antecedent in implicit relations. The effectiveness of discursive rationality depends on the strength of judgments. The open nature of the argument means that there is no final rule; the rules are intersubjective; their establishment and choice requires strong-willed efforts and reflection, the involvement of the criteria of truth.
Conclusions of the research. Analysis of modern research on the theory of argumentation shows a certain expansion of the possibilities of intelligent human activity in relation to the limited model of perfect pure reason according to the rules. But argumentation in its various forms is a rational activity connected with the logical criteria of truth. In this case, a significant difference between man as an intelligent being is justified through the awareness of rational activity that occurs according to certain rules.
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Steinberg, Beth. "Civitarese on O: Bion’s Pragmatic and “Aesthetic-Intersubjective” Theory of Truth, the Growth of the Mind, and Therapeutic Action: Discussion of “Bion’s O and His Pseudo-Mystical Path”." Psychoanalytic Dialogues 29, no. 4 (July 4, 2019): 418–26. http://dx.doi.org/10.1080/10481885.2019.1632659.
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Schwemmer, Patrick. "My Child Deus." Journal of Jesuit Studies 1, no. 3 (April 1, 2014): 465–82. http://dx.doi.org/10.1163/22141332-00103006.
Abstract:
Manoel Barreto’s Japanese miscellany contains “Dialogues on the Instruments of the Passion,” which show how closely complex cultural structures are intertwined with the machinery of grammar. Featuring the Virgin Mary and Mary Magdalene, the dialogue sublimates maternal and erotic energies in turn while contemplating the usual series of violent instruments. The speeches display not only linguistic competence but literary skill in their use of the personless poetic flow of renga linked verse and the noh theatre. However, the Latinate double-entendre on filho [son (of God and of Mary)] misfires because the Japanese language uses honorifics to maintain stable intersubjective reference and so cannot simultaneously refer to Jesus as both a superior and an inferior. This failure is supplemented with Portuguese marginalia and bold catachresms. Mary Magdalene’s erotic sublimation is presented with less success as excessive literalism frequently produces comedy. Then, an appendix entitled “The Meaning of the Passion” repeats the exercise in halting, clinical prose marred by occasional errors of grammar and style, cataloguing the instruments as dōgu (implements), the word used for art objects in the tea ceremony, and outlining their theological function with attention to precise doctrinal formulations. Frequent use of Portuguese loanwords conveys a (justified) anxiety with regard to the ability of the Japanese language to transmit (European) truth. I identify the dueling Zeami and Aquinas of this piece as a Japanese convert and his or her European mentor, then venture a hypothesis as to the precise historical figures behind these voices in tension.
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Pennington, Heidi L. ""It Is Enough": St. Ogg and Caring Through the Gap." Narrative 31, no. 3 (October 2023): 235–54. http://dx.doi.org/10.1353/nar.2023.a908400.
Abstract:
ABSTRACT: This essay argues that the understudied micronarrative of St. Ogg in George Eliot's The Mill on the Floss serves as a hermeneutic key to the significance of the novel's affectively perplexing conclusion. In this way, it also offers a productive, if difficult, model for ethical action in the world beyond the text. Integrating Talia Schaffer's insights on the ethics of care with narratological analysis and personal reflection, I show that care—as an action, not an emotion—can both catalyze and result from the narratively informed recognition of the gaps in one's knowledge about the lives of others. In the tale of Ogg's beatification—a passage regularly overlooked by critics of the novel—he aids a stranger precisely because he recognizes that he does not understand the reason for the needs she expresses. "It is enough that thy heart needs it," Ogg declares, and he is divinely rewarded when he accepts her unknowability and provides the material care the stranger requests. In this process, which I call "caring through the gap," Ogg's narratively informed awareness of his lack of knowledge stimulates, rather than stymies, his care-action. Caring through the gap is further developed as a flexible, intersubjective narrative process in the wrenching final scene between protagonists Maggie and Tom Tulliver. By refusing an affectively satisfying conclusion, Eliot's novel enacts the realist truth that giving and receiving care is ethically meaningful, even—perhaps especially—when resolution remains elusive. This dynamic also illuminates how the adaptable process of caring through the gap becomes urgently relevant in today's divided social worlds.
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Olley, Jacob. "Evliya’s Song: Listening to the Early Modern Ottoman Court." Journal of the American Musicological Society 76, no. 3 (2023): 645–703. http://dx.doi.org/10.1525/jams.2023.76.3.645.
Abstract:
Abstract This article discusses the relationship between music, sound, writing, and power in the early modern Ottoman Empire. It focuses on a description of a musical gathering at the court of Murad IV (r. 1623–40) in the Seyahatnâme (Book of travels), written by the courtier and musician Evliya Çelebi (1611–ca. 1685). The article draws on literature from historical anthropology, sound studies, and Ottoman cultural history to produce a multilayered reading that underscores the importance of music and other sonic practices in Ottoman courtly culture. Shifting between micro and macro perspectives, the article discusses the role of ceremonial music, Qur’anic recitation, the call to prayer, and patronage networks in the projection of imperial power. It then discusses the social implications of debates about the religious permissibility of music and the distinction between elites and commoners. Elite music-making is situated within a larger context of kin relations, patronage networks, and intimate male companionship. Themes of sensual pleasure, intoxication, and eroticism are discussed as poetic and philosophical tropes that are embodied in the intersubjective space of musical performance. Finally, the article highlights the role of textual practices in the construction of Ottoman music as a discursive formation. A situating of Evliya’s writing practices within the larger textual archive of Ottoman music raises methodological and epistemological questions about the relationship between aural experience and inscription, and about notions of historiographic and ethnographic truth. These questions are connected to current disciplinary debates about writing, sound, and power, particularly in the context of empire.
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Smith, Sidonie, and Julia Watson. "The Afterlives of Those Who Write Themselves. Rethinking Autobiographical Archives." European Journal of Life Writing 9 (December 28, 2020): BE9—BE32. http://dx.doi.org/10.21827/ejlw.9.37323.
Abstract:
As those who write themselves, life narrators are readers, interpreters, and curators of the archival material, both intimate and impersonal, accrued during their lifetimes. These materials form an archival pre-life that is extended and complemented by posthumous remediations of their narrated lives. Personal archives may include writing in journals and diaries, digital exchanges on social media and blogs, documents, and images in photographs and drawings, as well as the ephemera of recorded memories and impressions; as this archive is activated in life writing, its texts project an archival imaginary. Once a life narrative enters public circulation, the archive of self accrues future ‘afterlives’ as it is edited, reframed, and remediated in subsequent editions and by translation into other languages or media for different reading publics, both during and after a writer’s life. The interactive relationship of self-archives and afterlives makes clear that the texts of self-life-writing, whether published or unpublished, complete or fragmentary, are objects of inquiry in movement – not transparent, stable phenomena that generate ‘truth,’ but dynamic sites open to interpretation in their textual afterlives. An autobiographical narrative is, thus, never just ‘the life’: supplements, remediations, and new versions are created in interactions with the practices and positions of new generations of readers. This essay takes up the iterative, interactive, and intersubjective dynamics of autobiographical archives and the temporalities of autobiographical afterlives in eight exemplary cases of life writing. Observing autobiographical archives in their histories of circulation, republication, and repurposing situates the question of afterlives as a mode of ‘beyond endings’ in larger debates about ethical reading, methodological constraint, and theoretical adequacy.
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Bakir, Herman. "The Universal Character of Crime: The Mother of All Wounds That Never Healed." Melayunesia Law 6, no. 2 (December 30, 2022): 177. http://dx.doi.org/10.30652/ml.v6i2.7900.
Abstract:
This article aims to contribute thoughts in response to a series of questions around general issues related to (1) crimes that involve individual humans as perpetrators, and (2) traits inherent in the structure of every crime. The method that guides this work in formulating a comprehensive vision of truth is “conceptual analysis”. The author, therefore, will strip and decipher the standard concepts of crime down to their most elementary units. All data that is qualified to be processed analytically-conceptually is bibliographical (electronic and manual) data. The data collection stage is guided by keywords. Results: (1) Crime is an intersubjective activity. Every behavior can be qualified as evil/criminal as long as the element of dolus malus has been fulfilled, or at least, it expresses a shape of indifference from the perpetrator that can harm the soul, body, and property of others (culpa). There is no other definition beyond this which will be more significant in showing its normative-juridical and socio-juridical character. (2) everyone can become evil as long as there are: (a) potential victims; (b) mens rea, and (c) opportunity. The reason: we are creatures endowed by God with the skills to (a) defend ourselves and (b) project a better life in the future. Whoever the person is, one day may become an easy target in the act of violence because basically, people outside of us are selfish beings who carry natural talent as criminal beings wherever they go, homo homini lupus; (3) every crime has three general characteristics: (a) destructive; (b) antisocial; and (c) producing wounds that are often incurable.
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Sowa, Rochus. "Wesen und Wesensgesetze in der deskriptiven Eidetik Edmund Husserls." Phänomenologische Forschungen 2007, no. 1 (2007): 5–38. http://dx.doi.org/10.28937/1000107933.
Abstract:
Husserl’s transcendental phenomenology which he characterized as an eidetic science of transcendentally reduced phenomena aims at least at material-apriori laws of a special kind, namely eidetic descriptive laws built up from pure descriptive concepts. The paper explicates Husserl’s notion of essence in the broad sense as a state-of-affairs-function (Sachverhaltsfunktion); this noematic function is the objective „correlate“ of the propositional function which we call a „concept“ and which is part of the proposition, i.e. the state-of-affairs-meaning (Sachverhaltsmeinung), in which a state of affairs is projected. Essences in the narrow or pregnant sense are pure essences which Husserl named „Eidé“. The concept of pure essence relevant for the phenomenological descriptive eidetics is elucidated through the explication of Husserl’s notion of a pure descriptive concept, so as to show how these concepts, which are pure type concepts, differ from impure descriptive concepts, especially from concepts denoting natural kinds. Grounded exclusively in pure descriptive concepts, the eidetic descriptive laws (Wesensgesetze) have special truth conditions and a need for special ways of examination. The proper place of the method called „eidetic variation“ is the examination, falsification or justification of presumed eidetic descriptive laws. Starting from familiar exemplary cases of states of affairs which confirm the presumed law, the free variation, which operates in pure fantasy, has the task of constructing possible counterexamples to falsify the presumed eidetic law. The property of being falsifiable by counterexamples constructed in pure fantasy allows for a distinction between empirical laws and the eidetic descriptive laws of Husserlian eidetics. The falsifiability by fictional and factual counterexamples shows that Husserl’s transcendental phenomenology is a scientific enterprise open to intersubjective examination precisely due to its eidetic character.
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Schrijvers, Marloes. "Achieving a Shared Understanding of Life. Artists’ reflections on their constructions of the past and the self in traumatic and nostalgic autobiographical picturebooks." European Journal of Life Writing 3 (November 3, 2014): 121–54. http://dx.doi.org/10.5463/ejlw.3.137.
Abstract:
When sharing the own life story through a picturebook, artists are expected to be influenced by several factors: their motive for creating an autobiographical picturebook, the construction of their past self and present self through the interplay of text and image, and social, historical and cultural factors and the flow of time between the past and the present. Creators of autobiographical picturebooks may, to a greater or lesser extent, reflect on how these factors have influenced the construction of their life narrative. This article analyzes Peter Sís’s The wall (2007) and Ed Young’s The house Baba built (2011). In both autobiographical picturebooks, the ‘hand of the artist’ cannot be overlooked. The artistic choices show how Sís’s book is based on traumatic memories of his childhood experiences, whereas Young’s book is a nostalgic reflection on his safe and happy childhood. Both artists have been influenced by the social context of their past, but they differ in reflecting on these influences. Sís does not inform the reader about how the book is created or about what led him to making certain choices. Young, on the other hand, reflects explicitly on his process of remembering and creating the book. This article shows how such explicit reflection affects the relation between the life narrator and the reader. Because ‘autobiographical truth’ can be understood as an intersubjective exchange between narrator and reader, ideally leading to a shared understanding of the meaning of a life, the narrator’s explicit reflection on the factors influencing the construction of the life story may ease this ‘shared understanding’. As the books discussed here are examples of ‘crossover picturebooks’, future research may discover whether a shared understanding of life is achieved alike for adult and younger readers. This article was submitted on November 1st, 2013, and published on November 3rd, 2014.
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Herrero, F. Javier. "HERMENÊUTICA TRANSCENDENTAL." Síntese: Revista de Filosofia 36, no. 115 (March 30, 2010): 173. http://dx.doi.org/10.20911/21769389v36n115p173-196/2009.
Abstract:
O autor tenta mostrar que a virada lingüística, realizada por Heidegger a partir de sua transformação hermenêutica da fenomenologia, leva consigo uma identificação de “linguagem” e “razão”, que terá como conseqüência uma destranscendentalização da razão, na medida em que a abertura lingüística do mundo se torna instância última de validade de toda experiência intramundana, de todo acontecer da verdade, o qual supõe a primazia do significado sobre a referência e, finalmente, a primazia da dimensão semântica sobre a pragmática (como medium do entendimento). Gadamer aprofunda as condições de possibilidade do entendimento mostrando a nossa pertença à tradição, de forma que a linguagem constitui o verdadeiro acontecer hermenêutico, na medida em que vem à fala o dito na tradição. Essa conexão com a tradição é vista como “fonte de verdade”, de forma que assegura o poder normativo da tradição, e continua o processo de destranscendentalização. Apel mostrará que a raiz deste processo redutor se encontra na equiparação das condições de possibilidade da compreensão do sentido com as condições de possibilidade da validade intersubjetiva da compreensão. Mas ele encontrará a resposta à pergunta pela validade, não numa ontologia temporal do compreender entendida como acontecer da verdade, mas em idéias regulativas no sentido de Kant e Peirce. Estas se mostram capazes de orientar normativamente a compreensão, possibilitando assim uma nova retranscendentalização da hermenêutica, não só compatível com a historicidade de toda constituição de sentido, mas de forma que permite a reconstrução do passado parra uma apropriação crítica das tradições culturais e a projeção de um novo futuro cada vez mais humano.Abstract: The author intends to show that the linguistic turn taken by Heidegger with his hermeneutical transformation of phenomenology, carries with it an identification between “language” and “reason”, which will lead to a detranscendentalization of the reason, in so far as the linguistic opening of the World becomes the ultimate instance of the value of all intermundane experience and of all happenings of truth, which supposes the precedence of meaning over reference and, finally, the precedence of the semantic dimension over the pragmatic one (as a medium of understanding). Gadamer furthers the conditions of the possibility of understanding showing our belonging to tradition, so that language constitutes the true hermeneutic happening, in so far as what is uttered is the spoken word of tradition. The connection with tradition is seen as “the source of all truth,” so that what he proposes secures the normative power of tradition and advances the detranscendentalization process. Apel will show that the root of this reductive process can be found in the equalization between the conditions of the possibility of the understanding of meaning and those of the possibility of the intersubjective validity of understanding. However, he will find an answer to the question of validity, not in a temporal ontology of understanding comprehended as a happening of truth, but in regulative ideas according to Kant and Peirce. Those ideas are able to normatively orient understanding, allowing for a new hermeneutical retranscendentalization, which is compatible with the historicity of any constitution of meaning in such a way that it enables the reconstruction of the past in view of a critical appropriation of cultural traditions and the projection of a new future, increasingly more human.
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Pronskich, Vitaliy S. "Is Reproducibility Always Important or Even Possible for a Scientific Experiment?" Voprosy Filosofii, no. 8 (2021): 103–15. http://dx.doi.org/10.21146/0042-8744-2021-8-103-115.
Abstract:
This article provides an extended commentary on three books by R. Laymon and A. Franklin about the methodology and epistemology of the scientific experiment, as well as their article on the issue of reproducibility of experiments. The reproducibility of scientific results has historically been considered one of the methodological standards of science, and it is associated with ideas about the truth and intersubjective nature of scientific knowledge. The problem of reproducibility has received particular attention in recent decades because specialized studies have revealed that more than half of the results from the social scientific studies cannot be reproduced; many cases of fraud in biomedical sciences have been uncovered; and the collective nature of subjectivity in elementary particle physics has accentuated the instability of the knowledge obtained by large collaborations. In reconstructing discussions about reproducibility in the philosophical literature, we distinguish between replicating an experiment by repeating it in a way that is as close as possible to the original and actually reproducing it by re-obtaining a previously observed phenomenon in a significantly modified instrumental-theoretical setting. We also introduce the concept of replication-2 as an intermediate form between replication and reproducing. These kinds of research repetitions perform different functions in experimental practice. We show that a variety of kinds of replication and reproduction are at the heart of a set of epistemic strategies: experimental methodological standards identified by Franklin based on decades of research in scientific practice. We analyze a number of experiments in which a single measurement, in the absence of epistemic strategies, was sufficient for the community to accept a new theory. In these cases, we argue, a theory based on high-value symmetry principles turned out to be the dominant lens of the community, while the experiment played a role only as a demonstration. Such examples, in our opinion, indicate that the experiment’s role in a situation of shifting scientific paradigms is different from its role in normal science: the requirements for reproducibility and epistemic strategies are significantly alleviated in the former in comparison to the latter.
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Suima, Irina, Olena Panchenko, Vasyl Patsan, and Nataliia Vlasenko. "The Dialogue between Universalized Dialectics and Logic of Interpersonal Communication: Manifesting the Discourse Reciprocity." Studies in Media and Communication 10, no. 3 (December 17, 2022): 193. http://dx.doi.org/10.11114/smc.v10i3.5851.
Abstract:
The aim of the article is to bridge the gap between linguistic segmentations of the dialogue and philosophical integrations of its structure in the course of revealing the reciprocal character of correlation between discourse models generalizing the mutuality of interlocutors’ personal positions realized in communicative interactions to manifest singularities in the variety of their verbalized worldviews and dialogicity matrices singularizing the general discursive mutual connection between “the Self” and “the Other” in their communicability manifestations intended to comprehend the Source of being as the Universal Verity. The relevance of the study is determined by both the rediscovery of the communication sense-producing resource in the field of post-non-classical thought and the exposure of the dialogical deadlock denoted by the attempts to rationalize the acceptance of the Inescapable Alterity as a unity core of the Personality at the background of post-metaphysical declaration of limited potential of rational cognition. Combining the methods of hermeneutics and phenomenology with the approaches of structural linguistics and textology in the interdisciplinary area formed by philosophy and philology to problematize the interdiscursivity as an activity of the person’s self-manifestation, the research reveals an effect of the disguised discourse reciprocity emphasizing the irreducibility of interpersonal relations in both the theories objectivizing the speech multiple entities by abstracting dialogue-forming intentions and reactions from the subjectivity and the conceptions substantiating the intersubjective understanding diversification as a mode of comprehending the objective truth and the Non-Objectivized Authenticity. The authors prove that the philosophical accents on “the Self’ – “the Other” relationship as the primary dimension of the dialogicity argue for transcending the reduced subject’s position marked by the linguistically substantiated complex discursive unities distinguished as sequences of stimulating replica and reacting replica, while the linguistic focus on the communicative dialogue intentionality initiates the realization of cognitive limits established in the sphere of philosophizing to objectivize the rationally unmediated communicability.
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Karipbayev, Baizhol, and Alibek Sharipov. "From the Being of Culture to the Culture of Being: About Perspective Possibility of Constructing Positive Ontologies." Ideas and Ideals 14, no. 2-1 (June 27, 2022): 56–67. http://dx.doi.org/10.17212/2075-0862-2022-14.2.1-56-67.
Abstract:
The article presents a historical and philosophical retrospective aimed at establishing strict conceptual boundaries that prevent uncontrolled extrapolation of modern terms and concepts to realities that are not included in the meanings of modern humanitarian discourse. The philosophical definition of the “culture” concept is substantiated, which includes specific characteristics that have a chronologically factual origin. The authors give a general conceptual overview of current intellectual trends dealing with the theming of the phenomenon of culture; and highlight their pluralistic character. The article analyzes the polysemicity of the postmodern situation as an intersubjective disposition within cultural communication and as a special way of understanding the current state of affairs that exist under the sign of fundamental complexity. Criticism of destructive attitudes in understanding and predicting possible outcomes and solutions of pressing culturological problems is carried out. In particular, it points to the moment of subjective psychologizing in some pessimistic expert assessments, when personal disorder in new circumstances is presented as an objectively negative state of affairs. The principles of constructivism ontology are introduced and defended, which constitute an alternative to the traditional understanding of philosophy as delayed evidence (the owl of Minerva flying out into the twilight). A fundamental replacement of the descriptive (passive-contemplative) approach is proposed with a projective (active-creative) one. The authors present a substantial version of constructing a positive ontology based on a historical precedent in the form of the ideology of classical humanism. The philosophy of postmodernism is interpreted as hyperreflection of Modernity, that is, not as a negation, but as overcoming the traditional structures of rationality to form more complex (sophisticated) types of reflective thinking. The authors substantiate the need to connect a volitional resource, intentionalized in the direction of creating semantic configurations of social reality. This eliminates the reductionist possibility of interpreting such a call by appealing to complex contexts that require the development of complimentary discourses and narratives. The authors adhere to the position according to which any extreme is false, and the truth is found in the zone of balance between the extremes, considering the completeness of the experience knowledge of both extremes. Classical history passed under the sign of speculation, the 20th century - under the sign of thoughtless activism. In the 21st century, it is necessary to learn how to combine these extremes.
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ТSYMBAL, Tetiana. "NOBILITY AND WAR: THE FORMATION OF THE SUBJECT OF HEROIC ACTION." Almanac of Ukrainian Studies, no. 30 (2022): 136–42. http://dx.doi.org/10.17721/2520-2626/2022.30.19.
Abstract:
The article presents the results of the study of problem of relationship between the phenomena of heroism and nobility in conditions of war, as well as the understanding of the process of formation of the subject of heroic action. A just defensive war is considered as an ethical and existential challenge for a person, which provides a tragic opportunity to reveal moral qualities, leads to an extraordinary elevation of the spirit, helps to realize one's devotion to the highest values – truth, kindness and beauty, in conditions when the aggressor brutally destroying them. It is emphasized that war is a breaking point for society, which also leads to a test of morality and nobility of spirit. It is noted that the concept of «nobility» is used in two meanings: as a high origin and as the internal qualities of a person. Nobility in the ethical sense includes such characteristics of a person as philanthropy and sincerity, honor and generosity, dignity and respect for one's people. An example of nobility is a hero who realizes his high calling is to make the world suitable for a dignified human existence. The article presents several leading approaches to understanding the subject of heroic action: classical, socio-philosophical, intersubjective, existentially-anthropological and constructivist.It is emphasized that the hero exceeds limits of an ordinary person, he is unexpected even for himself, because as a rule, a heroic act cannot be programmed. A feat is defined as an accomplished, manifested possibility of an impossible, the affirmation of values higher than one's own life, which occurs under conditions created by a metaphysical problem, an existential threat. A heroic act is seen as nondeterministic and teleological. In addition to the ethical prerequisites of readiness for a feat, certain psychological qualities of the subject are also highlighted, which contribute to his appearance as a hero. It is claimed that, despite positive propaganda and patriotic education, the experience of Russian-Ukrainian war and the example of modern Ukrainian heroes, nobility will never be widespread, but we can have more noble people, and the attitude towards heroes will become more respectful. It is especially emphasized that heroism expands the horizons of the vital world, it is asserted as a necessary and justified strategy of social behavior in the modus of maximum existential tension and existential threats, therefore today it is extremely important to study the outlined problems, which will allow a comprehensive understanding and a deeper grasp of their essence.
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Junaidi, Muh. "NORMATIVE DIMENSIONS OF SPEECH ACTS: EXPLORATORY STUDY IN SASAK SPEECH COMMUNITY." MABASAN 12, no. 1 (October 15, 2018): 21–42. http://dx.doi.org/10.26499/mab.v12i1.32.
Abstract:
This study investigates normative dimensions of speech acts. It analyzes the nature of normative dimension of speech acts.To get empirical data, 9 participants were chosen as sources of spoken language data: 2 tuan guru giving speeches in formal contexts; and 7 people engaging in casual conversations in informal context. To collect data, observation and voice recording was used. Prior to analysis, the data were transcribed, labeled and classified according to categories that appeared from the data. Findings reveal and advocate the normative and moral dimensions of speech acts generated from agent’s change normative standing to hearers in terms of right, obligation and responsibility. As a result, the study argues that moral values embedded in speech act performance such honesty, truth, self-control and respect, obedience and so forth could be taught in order to foster children good character development in comprehensive ways including moral reasoning, affection and behaviors. For that reason, moral values teaching based on speech act normativity and morality could be used as an arena for bearing good character corresponding to the process of acquiring of the first language or learning the second/foreign language. This could be a starting point for teaching moral competence through language institution that are more affordable, accessible and learnable for all rational human being all over the world. Furthermore, those moral values might be the foundation for moral action of children to bear the awareness of good interpersonal or intersubjective relationship. Based on the limitation of the study, it needs to hold further study as to the practical model of teaching moral values on the bases of moral values embedded in performing speech acts.Kajian ini menelaah tentang karakter dimensi normatif tindakan berbahasa. Data empiris diperoleh dengan melibatkan 9 partisipan, yakni 2 tuan guru yang memberikan ceramah dalam konteks formal dan 7 orang yang terlibat percakapan kasual dalam konteks informal. Data dikumpulkan melalui observasi dan rekaman suara. Sebelum analisa, data tersebut ditranskripsi, dilabeli dan diklasifikasikan. Kajian ini mengungkapkan dan mendukung adanya dimensi normatif dan moral tindakan berbahasa yang dibentuk dari perubahan kedudukan normatif pembicara dan pendengar terkait hak, kewajiban dan tanggungjawab. Kajian ini mendukung bahwa dimensi normatif dan nilai moral yang melekat dalam setiap tindakan berbahasa seperti, kejujuran, kebenaran, komitmen, tanggungjawab, kontrol diri, saling menghargai dan lain-lain yang bisa diajarkan dalam pengembangan karakter anak yang bermoral dengan cara yang komprehensif meliputi penalaran moral, afeksi dan tindakan. Oleh sebab itulah, pengajaran nilai-nilai moral berbasis moralitas dan normativitas tindakan berbahasa bisa digunakan sebagai arena pendidikan karakter atau nilai. Ini bisa menjadi langkah awal pengajaran kompetensi moral melalui instiusi bahasa. Di samping itu, nilai-nilai moral tersebut merupakan fondasi dalam tindakan anak yang bermoral untuk membangun kesadaran interpersonal anak yang baik. Berdasarkan keterbatasan kajian ini, diperlukan kajian lebih lanjut tentang model praktis pengajaran nilai-nilai moral berbasis dimensi normatif dan moral yang inheren dalam setiap tindakan berbahasa.
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Tabraiz, Anas. "Drawing the Divine Seed." Matatu 50, no. 1 (June 14, 2018): 169–87. http://dx.doi.org/10.1163/18757421-05001010.
Abstract:
AbstractThis article connects the disparate references to India in Coetzee’s writings to his core debate on ethics. Coetzee’s novels are in dialogue with the Western philosophical and psychoanalytic tradition that privileges an intersubjective reality over the reality of the objective world. This tradition sees the common Indians, and the natives of colonies, indifferently poised at the threshold of humanity. Being barely human these indifferent multitudes are seen as dispensable objects devoid of ethical claims. Coetzee’s metafiction highlights the ways in which the intersubjective community uses language and signification to produce a closed consensual reality against the open truths of the objective world. Coetzee’s snippets from India interweave the reality of a world oblivious to Western sentience and cognition. His efforts at pulling the obscure into the divine light of the rational community becomes comparable to drawing the divine seed to fertilize an abandoned and banished version of the Eternal Feminine.
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BJELICA, MAJA. "LISTENING: AN INTERDISCIPLINARY PATH TOWARDS LETTING THINGS BE." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 1 (2021): 212–31. http://dx.doi.org/10.21638/2226-5260-2021-10-1-212-231.
Abstract:
The Western philosophical and scientific tradition was and still is based on rationalism, objectivity, truths that are all sought from the ocularcentric paradigm. Many thinkers, however, have been recognising this perspective to be exclusive towards the other senses, and therefore insufficient. Listening, as enabled by the auditory sense, has a potential for revealing a deeper sense of being in the world. In this article listening is presented as a possible way towards inhabiting our life-world and nonetheless “to let things be.” In order to do so, an interdisciplinary approach of research is adopted. First, the author offers some perspectives from the field of the ethics of listening, where the thoughts of Lisbeth Lipari, Luce Irigaray and others expose listening as an intersubjective gesture of encounter with the other in acceptance. Through his philosophy of listening, Jean-Luc Nancy, one of the crucial voices in this study, offers an explication of how listening can be the force of liberating sense and senses. Further on, an account on auditory phenomenology is offered, combining it with and stressing the importance of Husserl’s understanding of intersubjectivity. These perspectives are then enriched with echoes from acoustic ecology and its experiences of listening to the environment. The reverberations of multiple voices presented in this text allow for an understanding of listening as an intersubjective and mutually constitutive activity. As such, it involves a liberation of sense and allows for an openness to being and beings.
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Danner, Leno Francisco, and Fernando Danner. "“Sábios segundo a carne”." EDUCAÇÃO E FILOSOFIA 36, no. 76 (June 21, 2022): 479–536. http://dx.doi.org/10.14393/revedfil.v36n76a2022-59150.
Abstract:
Reconstruiremos a crítica de Olavo de Carvalho à modernidade, à ciência e aos intelectuais públicos, a partir da sua proposta (a) de um dualismo-maniqueísmo ontológico-antropológico sob a forma de autoexclusão de espírito e matéria enquanto representando o drama humano ante o universo e a eternidade, e (b) de uma perspectiva metodológica dinamizada como intuicionismo personalista, privatista, espiritualista e interiorizado, o qual, como postura anti-estrutural e antissistêmica, capacitaria cada indivíduo humano, independentemente de mediações institucionalistas, cientificistas e tecnicistas, a acessar diretamente a Verdade absoluta e a compreender de si por si mesmo a objetividade do mundo e do homem. Em continuidade, explicitaremos exatamente essa correlação, feita por Olavo de Carvalho, entre modernidade, materialismo, ceticismo, relativismo e ideologia, que descamba para uma ciência positivista-perspectivista incapaz de produzir conhecimento objetivo e de gerar princípios e justificação racionais, para o horizonte da história como espaço do ceticismo e do relativismo, para o instrumento da política enquanto dinamizado por ideologias coletivistas e, finalmente, para a ação institucional-social intersubjetiva enquanto anulando o indivíduo. A modernidade como negação da ontoteologia e centralidade de materialismo, ceticismo, relativismo e ideologia, instaura os dois grandes macrossujeitos totalitários hodiernos, conforme Olavo de Carvalho: a academia e o partido de massas. Palavras-Chave: Olavo de Carvalho; Modernidade; Intelectuais Públicos; Materialismo; Ideologia. “Wise according to the flesh”: Olavo de Carvalho’s criticism to public intellectuals Abstract: We intend to reconstruct the Olavo de Carvalho’s criticism to modernity, science and public intellectuals, from his proposal of (a) a ontological-anthropological dualism-manichaeism as mutual exclusion between spirit and matter as representing the human drama before universe and eternity, as well as (b) through a methodological perspective streamlined as personalist, privatized, spiritualist and interiorized intuitionism, which, as an anti-structural and anti-systemic posture, would able each individual, independently of institutionalist, scientist and technicist mediations, to directly access the absolute Truth, and to comprehend from himself and by himself the objectivity of world and man. From this, we will explicit exactly this correlation, constructed by Olavo de Carvalho, of modernity, materialism, skepticism, relativism and ideology, which leads to a positivist-perspectivist science unable to produce objective knowledge and to generate rational principles and justification, to the horizon of history as sphere of skepticism and relativism, to the instrument of politics as streamlined by collectivist ideologies, and finally to the institutional-social intersubjective action as annulling the individual. Now, modernity as negation of ontotheology and the centrality of materialism, skepticism, relativism and ideology institutes the two main totalitarian macro-subjects of our time, according to Olavo de Carvalho: academy and mass party. Key-Words: Olavo de Carvalho; Modernity; Public Intellectuals; Materialism; Ideology. “Sabios según la carne”: la crítica de Olavo de Carvalho a los intelectuales públicos Resumen: Proponemos reconstruir la crítica de Olavo de Carvalho a la modernidad, la ciencia y los intelectuales públicos, a partir de su propuesta (a) de un dualismo-maniqueísmo ontológico-antropológico en forma de autoexclusión entre espíritu y materia como representación del drama humano ante el universo y la eternidad, así como (b) de una perspectiva metodológica dinamizada como intuicionismo personalista, privatista, espiritualista e interiorizado, que, como postura antiestructural y antisistémica, permitiría a cada individuo humano, independientemente de las mediaciones institucionalistas, científicas y técnicas, acceder directamente a la Verdad absoluta y comprender por sí mismo la objetividad del mundo y del hombre. En continuidad, trataremos de explicar exactamente esta correlación, hecha por Olavo de Carvalho, entre modernidad, materialismo, escepticismo, relativismo e ideología, que conduce a una ciencia positivista-perspectivista incapaz de producir conocimiento objetivo y generar principios y justificación racionales, para el horizonte de la historia como espacio de escepticismo y relativismo, para el instrumento de la política dinamizado por ideologías colectivistas y, finalmente, para la acción institucional-social intersubjetiva como anuladora del individuo. Ahora bien, la modernidad como negación de la ontoteología y centralidad del materialismo, el escepticismo, el relativismo y la ideología, establece los dos grandes macro-sujetos totalitarios de nuestro tiempo, según Olavo de Carvalho: la academia y el partido de masas. Palabras-Clave: Olavo de Carvalho; Modernidad; Intelectuales Públicos; Materialismo; Ideología. Data de registro: 03/12/2020 Data de aceite: 15/06/2022
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Stables, Andrew. "Perceived Ontological Levels and Language Games." Chinese Semiotic Studies 13, no. 1 (January 1, 2017): 1–14. http://dx.doi.org/10.1515/css-2017-0001.
Abstract:
AbstractThis paper argues against assuming that analysis, in the sense of breaking things into their constituent parts, can result in understanding of either universal truths or unequivocal local realities. “Analysis” most commonly refers to the process of looking into things to identify their constituent parts and the relations between them. To Kant, an analytic fact is self-evident. However, a phenomenon is only recognized as such at particular ontological, or perceptual, levels; when approached as a series of sub-phenomena, the question to which we are responding is not “what is this made of,” so much as “what are you reminded of when you look into this?” Therefore, analysis is a process of semiotic interpretation rather than pure logic: the response to a series of prompts in a particular context, where those responses are individual variations on sociocultural habits of response. Analysis is therefore analogical and intersubjective, and this should be recognized within educational and scholarly practices. On this account, ontological levels are better understood as perceptual levels. Analysis should therefore be preceded by explanatory sensitivity, as construals of any entity are dependent on the contexts that locate that entity. Some practical examples and implications for education are offered.
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Cook, Deborah. "Critical Stratagems in Adorno and Habermas: Theories of Ideology and the Ideology of Theory." Historical Materialism 6, no. 1 (2000): 67–88. http://dx.doi.org/10.1163/156920600100414560.
Abstract:
AbstractIn one of his many metaphorical turns of phrase – a leitmotif in The Philosophical Discourse of Modernity — Jürgen Habermas speaks of the path not taken by modern philosophers, a path that might have led them towards his own intersubjective notion of communicative reason. Habermas is especially critical of his predecessors, Theodor W. Adorno and Max Horkheimer, because, he believes, they repudiated the rational potential in the culture of modernity. Whenever Adorno and Horkheimer heard the word ‘culture’, they apparently reached for their revolvers. By the 1940s, their confidence in modern culture had allegedly succumbed to bitter disillusionment. Indeed, on Habermas's view, the confidence of these early critical theorists had been shaken so badly by the emergence of Nazism and Stalinism that their scepticism finally embraced reason itself, ‘whose standards ideology critique had found already given in bourgeois ideals’. Consequently, Adorno and Horkheimer were forced to call into question their own immanent critique of modernity: ideology critique itself came ‘under suspicion of not producing (any more) truths’. These philosophers supposedly had little choice but to render their now suspect critique ‘independent even in relation to its own foundations’.
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Miroshnichenko, Maxim. "Life Which Does Not Belong to Itself: The Triad “Child-Parent-Doctor” and Phenomenology in Pediatric Palliative Care." Sotsiologicheskoe Obozrenie / Russian Sociological Review 20, no. 3 (2021): 182–214. http://dx.doi.org/10.17323/1728-192x-2021-3-182-214.
Abstract:
This paper conceptualizes the experience of the child in need of palliative care. Incurable diseases expose the pathic experience of the body as an object of treatment and care. The child’s life is subject to regulation in clinical or hospice care institutions that arranges the flow of time, routine actions, and communication. This leads to the reduction of the patient’s personality, as if woven into the triad “child-parent-doctor”. Articulation of a cognitively intact child’s self is embedded in the strategies of silence and half-truths, finding ways of manifestation in games, conflict behavior, and attempts of separation. The traditional view of doctor-patient communication underlying this difficulty requires revision since it is based on the abstraction from the embodied intersubjective interaction in the triad. A child receiving palliative care does not conform to the normative concept of a rational autonomous patient. This requires ways of conceptualizing the patient’s status as the owner of the pathic experience which manifests itself through the development of the disease. Instead of normative and universalist ethics, a phenomenological and medical anthropological view of “maternalism” is proposed, which points to the socio-cultural ambiguity of the idea of the “innocence” and “immaturity” of the child. The interaction within the triad is cross-cultural, and, hence, requires reconsideration of concepts of individuality, autonomy, and communication.
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Kotze, P. Conrad. "On the Nature of an Integral Sociology: An Exploration in Theory and Practice." Qualitative Sociology Review 13, no. 1 (January 31, 2017): 246–69. http://dx.doi.org/10.18778/1733-8077.13.1.14.
Abstract:
This article is the first in a series of three installments representing a doctoral project carried out at the University of the Free State in South Africa. The aim of this article is to establish an apodictic ontic and epistemic foundation for the construction of an integral framework for sociological practice. To this end, manifest reality is meditated upon in a realist phenomenological manner, thus yielding an etiological framework aimed at reflecting reality in itself, and not as the object of a specific scientific paradigm. Situated against the backdrop of the ontological turn in the social sciences, the argument is developed that contemporary science represents an ill-founded attempt at empirically describing a reality that is fundamentally trans-empirical. It is posited that any scientific enterprise which is founded exclusively on an empirical analysis of “objective” reality can ultimately yield only partial truths. To remedy this situation, the role of intersubjectively constructed meaning-frameworks and subjectively constituted qualia of manifestation during the generation of reality are acknowledged, facilitating an account thereof that enlivens the positivistic “world-as-described” by integrating it with the hermeneutically navigable “world-as-agreed-upon” and the individually encountered/embodied “world-as-witnessed.” The resulting etiological framework facilitates a grasp of the higher order unity of these “worlds” by facilitating the emergence of an aperspectival mode of being that transcends the empirico-perspectival mental consciousness structure characteristic of modern and postmodern epistemologies. In so doing, a universally valid layer of knowledge is laid bare which can serve as a contextualizing point of reference for the continued perspectival exploration of particular conditioned aspects of reality.