Journal articles on the topic 'Modern epistemology'
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Schmitter, Amy M. "Cartesian Social Epistemology? Contemporary Social Epistemology and Early Modern Philosophy." Roczniki Filozoficzne 68, no. 2 (June 30, 2020): 155–78. http://dx.doi.org/10.18290/rf20682-8.
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Kartezjańska epistemologia społeczna? Współczesna epistemologia społeczna a wczesna filozofia nowożytna
Wielu współczesnych epistemologów społecznych uważa, że tocząc batalię z indywidualistycznym podejściem do wiedzy, walczy tym samym z podejściem do wiedzy opisanym przez Kartezjusza. Choć wypada się zgodzić, że Kartezjusz przedstawia indywidualistyczny obraz wiedzy naukowej, niemniej trzeba dodać, że wskazuje on na istotne praktyczne funkcje odnoszenia się do świadectw i przekonań innych osób. Jednakże zrozumienie racji Kartezjusza za zaangażowaniem się w indywidualizm pozwala nam na identyfikację kluczowych wyzwań, z jakimi spotka się epistemologia społeczna, m.in., że poleganie na świadectwach innych może propagować uprzedzenia oraz hamować autentyczne zrozumienie. Implikacje zawarte u Kartezjusza zostały opracowywane i rozwinięte przez niektórych z jego bezpośrednich spadkobierców. W prezentowanym tekście zostanie przedstawione, jak np. François Poulain de la Barre oraz w pewnym skrócie przez Mary Astell analizują uwarunkowania społeczne kształtujące podmiot epistemiczny rozumiany w duchu Kartezjusza.
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Ільїна, Г. В. "Visual paradigm in early modern modern epistemology." Humanities Bulletin of Zaporizhzhe State Engineering Academy, no. 70 (September 26, 2017): 29–34. http://dx.doi.org/10.30839/2072-7941.2017.108973.
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Heilbron, Johan. "Auguste Comte and Modern Epistemology." Sociological Theory 8, no. 2 (1990): 153. http://dx.doi.org/10.2307/202202.
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Zangirov, V. G., and O. A. Zangirova. "«NEW ORGANON» OF MODERN EPISTEMOLOGY." Humanities And Social Studies In The Far East 17, no. 3 (2020): 44–50. http://dx.doi.org/10.31079/1992-2868-2020-17-3-44-50.
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This paper examines the changes that the philosophy of cognition is undergoing in connection with the development of modern cognitive sciences, on the basis of which it is possible to make significant adjustments to the interpretation of the essence and structure of human experience as a basis for formulating and solving basic epistemological problems.
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Holmes, John Alan. "Modern Epistemology: A New Introduction." Teaching Philosophy 21, no. 1 (1998): 94–99. http://dx.doi.org/10.5840/teachphil199821114.
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Rediehs, Laura. "Quaker Epistemology." Brill Research Perspectives in Quaker Studies 2, no. 3 (September 16, 2019): 1–92. http://dx.doi.org/10.1163/2542498x-12340011.
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Abstract Quakerism emerged in the seventeenth century, during a time when philosophical debates about the nature of knowledge led to the emergence of modern science. The Quakers, in some conversation with early modern philosophers, developed a distinctive epistemology rooted in their concept of the Light Within, which functioned as a special internal sense giving access to divine insight. The Light Within provided illumination both to properly understand the Bible and to ‘read’ the Book of Nature. This epistemology can be thought of as an expanded experiential empiricism that integrates our ethical and religious knowledge with our scientific knowledge. This epistemology has carried through in Quaker thought to the present day and can be helpful in the context of today’s epistemological crisis.
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Decothé Junior, Joel. "Epistemologia religiosa e formas de discursividades sobrepostas: uma análise desde a política da secularização de Charles Taylor [Religious epistemology and shapes of overlaping discourses: an analysis from the politics of secularization of Charles Taylor]." Princípios: Revista de Filosofia (UFRN) 24, no. 44 (August 21, 2017): 151. http://dx.doi.org/10.21680/1983-2109.2017v24n44id9860.
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Neste artigo temos como objetivo tratar do significado político da secularização. Iniciamos abordando a tensão existente entre a epistemologia religiosa e a epistemologia do humanismo exclusivo. Damos continuidade problematizando a questão referente à era dos reordenamentos e da transmutação para uma nova ordem moral secularizada, na qual o agente humano se autointerpreta. Assim, destacamos a relevância da presença da epistemologia religiosa na construção de uma nova mentalidade no imaginário social moderno. Surge a implicação do exercício do self se avaliar fortemente a partir da epistemologia imanente do humanismo exclusivo. Outra abordagem empreendida deste problema é a da elaboração de uma ética da autenticidade, que interferiu na construção da identidade moral expressivista, cada vez mais desarraigada dos pressupostos da epistemologia religiosa. Então, abordamos a postura do agente humano viver o conflito de busca por autorrealização e sentido normativo-ontológico para o seu self ao articular a sua forma de vida e identidade moral numa era secular. [In this article we aim to address the political significance of secularization. We begin by addressing the tension between religious epistemology and the epistemology of exclusive humanism. We proceed to the question of the age of reordering and transmutation into a new secularized moral order, where the human agent is self-interpreting. Thus, we highlight the relevance of the presence of religious epistemology in the construction of a new mentality in the modern social imaginary. The implication of the exercise of the self arises strongly from the immanent epistemology of exclusive humanism. Another approach taken to this problem is the elaboration of an Ethics of authenticity, which interfered in the construction of expressivist moral identity, increasingly uprooted from the presuppositions of religious epistemology. So we approach the posture of the human agent to live the search conflict for self-realization and normative-ontological sense for his self by articulating his way of life and moral identity in a secular age.]
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Hawasi, Hawasi. "Epistemology And The Problem Of Cultural Hybridity In Muhammad Iqbal’s Thought." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 5, no. 2 (December 17, 2015): 99. http://dx.doi.org/10.20871/kpjipm.v5i2.137.
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Abstract : The hegemony of rational-positivistic paradigm of modern Western epistemology contributes greatly to the development of modern thought. The paradigm, so far, brings knowledge and science into mere instrumental goals. Scientism is the result of the paradigm which lost of its sacred as science. Therefore, it gets philosophical attack from both Western postmodern thinkers and indigenous scholars who already experienced Western colonialism and imperialism. One of the Moslem scholars who criticized the hegemony of Western thought to Islamic culture and civilization is Muhammad Iqbal. For Iqbal, for centuries, Muslim thinkers were unable to see Islam from Quran point of view because they perceive it from the eye of rational-speculative Greek philosophy. Islamic thinking had been under its hegemony for so long that need to be deconstructed. In the postcolonial perspective, Iqbal’s attempt to decolonize Western rational-speculative epistemology from Plato to Descartes found him in ambivalence. British colonialism experienced by Iqbal in India formed the hybrid culture in his project of reconstructing Islamic thought in relation to Western thought. Therefore, Iqbal’s attempt to bridge the gap between rational-speculative of Western thought and mystic- religious tendencies of Islamic thought is a process of seeking “the Third Space” through mimicry as consequence of cultural interaction between the colonizer and the colonized.Kata-kata Kunci: decolonization of epistemology, hybrid culture, Islamic epistemology, the Third Space. Abstrak : Hegemoni paradigma epistemologi Barat modern yang rasional positivistik berkontribusi besar terhadap perkembangan pemikiran modern. Paradigma tersebut sejauh ini, menggiring pengetahuan dan sains pada tujuan-tujuan yang bersifat instrumental. Saintisisme merupakan hasil dari paradigma positivistik tersebut yang kehilangan kesakralannya sebagai ilmu. Oleh karena itu paradigma ini mendapatkan serangan filosofis tidak hanya dari pemikir Barat pascamodernisme namun juga dari pemikir pribumi yang pernah mengalami penjajahan dan imperialisme Barat. Salah satu pemikir Muslim yang mengritik hegemoni pemikiran Barat terhadap kebudayaan dan peradaban Islam adalah Muhammad Iqbal. Bagi Iqbal, selama beberapa abad lamanya pemikir Muslim tidak mampu berfikir secara Qurani akibat cara pandang mereka yang melihat Islam dari kacamata filsafat Yunani yang cenderung hanya bersifat rasional-spekulatif. Pemikiran Yunani telah menghegemoni pemikiran Islam begitu lama sehingga perlu didekonstruksi. Dalam perspektif pasca kolonial (postcolonial), usaha Iqbal untuk mendekolonisasi epistemologi rasional-spekulatif Barat sejak Plato hingga Descartes, menghadapi sikap yang ambivalen. Pengalaman penjajahan Inggris di India yang pernah dialami Iqbal membentuk kultur hibrida dalam proyeknya merekonstruksi pemikiran Islam dalam kaitannya dengan pemikiran Barat. Dengan demikian, Iqbal mencoba menjembatani jurang antara pemikiran rasional- spekulatif Barat dengan kecenderungan mistik-religius pemikiran Islam sebagai upaya mencari “Ruang Ketiga” melalui mimikri sebagai konsekuensi dari interaksi budaya antara penjajah dan terjajah.Kata-Kata Kunci: dekolonisasi epistemologi, budaya hibrida, epistemologi Islam, Ruang Ketiga.
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Amorim de Souza, Jerfferson. "Relações Internacionais e Pensamento Ocidental/Moderno-Colonial: Balanços e Perspectivas | International Relations and Western/Modern-colonial thinking: balances and perspectives." Mural Internacional 11 (November 24, 2020): e53234. http://dx.doi.org/10.12957/rmi.2020.53234.
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A predominância do pensamento Ocidental/moderno-colonial no campo das Relações Internacionais tem despertado críticas de estudiosos vinculados ao Pensamento Decolonial e a outras matrizes de conhecimento. Este trabalho tem por objetivo apresentar uma sistematização da fundamentação filosófica-epistemológica da crítica decolonial ao pensamento moderno e sua repercussão nas Relações Internacionais e, a partir dessas contribuições, propor uma aproximação com alguns estudos que, fora do âmbito da colonialidade, discutem a predominância de um pensamento ocidental na disciplina. Como consequência da aproximação entre esses saberes diversos, apresentamos alguns balanços e perspectivas para a área: a necessidade de conexão entre epistemologia-ética-política; a reabilitação de conhecimentos e modos de conhecer não-Ocidentais sem renunciar ao método científico; uma visão não ingênua que leve em conta as questões de poder; e uma articulação entre saber e poder, teoria e política para uma práxis situada e histórica vertida à realidade internacional.Palavras-chave: Racionalidade moderna; pensamento decolonial; epistemologia. ABSTRACTThe predominance of Western / modern-colonial thought in the field of International Relations has aroused criticism from scholars linked to Decolonial Thought and other knowledge matrices. This work aims to present a systematization of the philosophical-epistemological foundation of the decolonial critique of modern thought and its repercussion in International Relations and, based on these contributions, propose an approximation with some studies that, outside the scope of coloniality, discuss the predominance of a western thought in the discipline. As a consequence of the approximation between these diverse knowledges, we present some balances and perspectives for the area: the need for a connection between epistemology-ethics-politics; the rehabilitation of non-Western knowledge and ways of knowing without giving up the scientific method; a non-naive view that takes into account issues of power; and an articulation between knowledge and power, theory and politics for a situated and historical praxis turned to the international reality.Keywords: Modern rationality; decolonial thinking; epistemology. Recebido em: 29 jul. 2020 | Aceito em: 18 nov. 2020
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Scisleski, Andrea Cristina Coelho, and Simone Maria Hüning. "Imagens do escuro: reflexões sobre subjetividades invisíveis / Images of the darkness: reflections on invisible subjectivities." Revista Polis e Psique 6, no. 1 (January 6, 2016): 8. http://dx.doi.org/10.22456/2238-152x.61374.
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AbstractThis paper examines the epistemological model based upon the Enlightenment paradigm that underlies Modern Western thought and discusses other forms of writing and production of knowledge. Based on the the work of Michel Foucault, Walter Benjamin, Giorgio Agamben and others, we consider the production of knowledge in darkness. We start out with an evaluation of the effects of an epistemology of light and the potential of thought in the absence of light. We present an analysis of the relationship of that epistemology with forms of organization and urban lighting, as well as the production of invisible subjectivities. In a writing exercise conducted in a zone of shadows, we relate a story which binds the production of light and shadow and their productive power within contemporary urban society. Finally, this study affirms the power of shadows and the need to devise strategies that allow us to write in or with darkness and with those invisible subjectivities which inhabit it.Keywords: epistemology, writing, cities, subjectivities, powerResumoNesse artigo refletimos sobre o modelo epistemológico pautado na ideia de luzes constituinte do pensamento Ocidental Moderno, discutindo outras formas de escrever e produzir conhecimento. A partir de autores como Michel Foucault, Walter Benjamin e Giorgio Agamben, propomos uma reflexão sobre a produção do conhecimento no escuro. Iniciamos abordando os efeitos da epistemologia da luminosidade e a potência de se pensar nas sombras. Em seguida, analisamos a relação dessa epistemologia com as formas de organização e iluminação das cidades e a produção de subjetividades invisíveis. Em um exercício de escrita a partir de uma zona sombria, trazemos uma história que amarra a produção de luzes e sombras e seu poder produtivo na sociedade urbana contemporânea. Ao final, afirmamos a potência das sombras e a necessidade de construção de estratégias que nos permitam escrever no e com o escuro e com aquelas subjetividades invisíveis que o habitam.Palavras-chave: epistemologia, escrita, cidade, subjetividades, potência AbstractThis paper examines the epistemological model based upon the Enlightenment paradigm that underlies Modern Western thought and discusses other forms of writing and production of knowledge. Based on the the work of Michel Foucault, Walter Benjamin, Giorgio Agamben and others, we consider the production of knowledge in darkness. We start out with an evaluation of the effects of an epistemology of light and the potential of thought in the absence of light. We present an analysis of the relationship of that epistemology with forms of organization and urban lighting, as well as the production of invisible subjectivities. In a writing exercise conducted in a zone of shadows, we relate a story which binds the production of light and shadow and their productive power within contemporary urban society. Finally, this study affirms the power of shadows and the need to devise strategies that allow us to write in or with darkness and with those invisible subjectivities which inhabit it.Keywords: epistemology, writing, cities, subjectivities, powerAbstractThis paper examines the epistemological model based upon the Enlightenment paradigm that underlies Modern Western thought and discusses other forms of writing and production of knowledge. Based on the the work of Michel Foucault, Walter Benjamin, Giorgio Agamben and others, we consider the production of knowledge in darkness. We start out with an evaluation of the effects of an epistemology of light and the potential of thought in the absence of light. We present an analysis of the relationship of that epistemology with forms of organization and urban lighting, as well as the production of invisible subjectivities. In a writing exercise conducted in a zone of shadows, we relate a story which binds the production of light and shadow and their productive power within contemporary urban society. Finally, this study affirms the power of shadows and the need to devise strategies that allow us to write in or with darkness and with those invisible subjectivities which inhabit it.Keywords: epistemology, writing, cities, subjectivities, power
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Ikrom, Mohamad. "Hukum islam: sinergisitas teks, moral, dan akal." HUMANIKA 18, no. 2 (December 31, 2019): 117–25. http://dx.doi.org/10.21831/hum.v18i2.29240.
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The development of the paradigm of modern science has a significant impact on the development of jurisprudence. A case in point is the influence of postmodernism which has led to a thought that law is no longer deemed as merely a social reality; instead, the law is also a metaphysical reality. The shift of jurisprudence paradigm from positivism to postmodernism is considered in line with Islamic thoughts on jurisprudence. Because of, first, Islamic jurisprudence requires the combination of mind and heart; second, the shortcoming of Bayani, `Irfani and Burhani epistemology necessitates a par excellence epistemology i.e. their combination; third, religious morality plays an important role in forming a social order.Perkembangan paradigma ilmiah modern memiliki dampak yang signifikan terhadap perkembangan yurisprudensi. Salah satu contohnya adalah pengaruh postmodernisme yang telah menyebabkan pemikiran bahwa hukum tidak lagi dianggap hanya sebagai realitas sosial; sebaliknya, hukum juga merupakan realitas metafisik. Pergeseran paradigma yurisprudensi dari positivisme ke postmodernisme dianggap sejalan dengan pemikiran Islam tentang yurisprudensi. Hal ini dikarenakan, pertama, yurisprudensi Islam membutuhkan kombinasi pikiran dan hati; kedua, kekurangan bayani, epistemologi `irfani dan burhani membutuhkan epistemologi par excellence, yaitu kombinasi mereka; ketiga, moralitas agama memainkan peran penting dalam membentuk tatanan sosial.
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Tarasjev, Aleksej. "Evolutionary biology and epistemology." Theoria, Beograd 49, no. 1-2 (2006): 11–19. http://dx.doi.org/10.2298/theo0602011t.
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Foundation and further development of modern biology raised many epistemological questions and biology was often criticized on that ground. There has been attempts, especially after emergence of molecular biology, to reduce biology to physics and chemistry. Epistemological basis of modern biology were also under ideologically motivated attacks from various positions. On the other hand, there were also attempts to reduce psychology and social sciences to biology. Finally, there were attempts to biologize epistemology itself through so-called evolutionary epistemology. Concise presentation of all that aspects of relationship between epistemology and biology is given.
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Munsoor, Mohamed Safiullah. "Post-Modern Relativist Challenges on Islamic Epistemology." Journal of Usuluddin 44, no. 1 (December 31, 2016): 163–84. http://dx.doi.org/10.22452/usuluddin.vol44no1.7.
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Bowden, Bradley G. "Empiricism, epistemology and modern postmodernism: a critique." Qualitative Research in Organizations and Management: An International Journal 14, no. 4 (November 11, 2019): 481–97. http://dx.doi.org/10.1108/qrom-02-2019-1726.
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Purpose The purpose of this paper is twofold: first, it seeks to trace the origins of the various strands of postmodernism within German philosophic idealism; traditions of thought which placed emphasis – like postmodernism – on a subjective understanding of evidence and a supposed capacity of human consciousness to continually move beyond the bounds imposed by social convention and being; second, this paper states that postmodernism, rooted as it is in philosophic idealism, is methodologically and conceptually constrained. Its emphasis on consciousness and will marginalize its capacity to make meaningful contributions in areas such as economics, and the wider trends in human history. Design/methodology/approach This paper is theoretical. It seeks to locate conflicting methodologies – most particularly those relating to postmodernism, positivism and philosophical realism – within the traditions of thought that have emerged since the enlightenment. Findings Postmodernism is rooted in philosophical idealism. As such, it places emphasis on consciousness, identity and being. The essential problem with postmodernism, this paper argues, is not this emphasis. These are legitimate areas of inquiry. Rather, the central problem with postmodernist-informed research is found in the limited range of methodological and conceptual tools in its kitbag. Originality/value Despite the growing influence of postmodernism in its various shades within academia, few of its proponents and critics trace its philosophic origins. In doing so this paper highlights the strengths and limitations of not only postmodernism but also its polar opposite, positivism.
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Lindell, Rikard. "Crafting interaction: The epistemology of modern programming." Personal and Ubiquitous Computing 18, no. 3 (May 29, 2013): 613–24. http://dx.doi.org/10.1007/s00779-013-0687-6.
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Kalumbang, Yuventia Prisca. "Kritik Pragmatisme Richard Rorty Terhadap Epistemologi Barat Modern." Jurnal Filsafat 28, no. 2 (August 31, 2018): 253. http://dx.doi.org/10.22146/jf.36413.
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This essay focuses on characteristic of pragmatism and its philosophical function in pragmatism milieu that has been improved by Richard Rorty. It dicussess Rorty’s famous book: Philosophy and the Mirror of Nature. In Rorty’s view, pragmatism is a new philosophy orientation that goes beyond modern Western epistemology tradition. Epistemology in Western tradition since the 16-17 Century have been deeply influenced by Descartes, Locke and Kant, who spent great effort in stipulating all formal a priori categories as foundational constitutive factors of human knowledge. Such fondational knowledge is believed to represent reality and creates abstract-apriori and contemplation world. Instead of contemplation, Rorty pragmatism suggests a reverse way of knowing by introducing to the virtue of human’s concrete dimension which is united with dimension of action. In other words, understanding Rorty’s characteristic of pragmatism the same way to understand his critics against modern Western epistemology which has only created an abstract world and contemplation. The paper offers three parts of discussions; firstly, Rorty’s view on modern Western epistemology; followed by general characteristic of Rorty’s pragmatism, and last, its consequence toward philosophy function. Through pragmatism, Rorty affirms his support to plurality of human values and interest as concrete subject.
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Waston, Waston. "PEMIKIRAN EPISTEMOLOGI AMIN ABDULLAH DAN RELEVANSINYA BAGI PENDIDIKAN TINGGI DI INDONESIA." Profetika: Jurnal Studi Islam 17, no. 01 (June 19, 2016): 80. http://dx.doi.org/10.23917/profetika.v17i01.2102.
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The relation between religion and science seems to be the dichotomous view. Bothof them are like oil and water, two entities that cannot be reunited and separated. Due to “thisdispute”, science often misses their ethics, so science and modern technology have actuallyhumanized humans and distanced them from their nature. The conflict between them forcesmany intellectual Muslims to make “epistemology bridge” for reconciling science and religion.One of them is M. Amin Abdullah, who argues with the concept of integration-interconnectionwhich is the effort to avoid the dichotomous view of the science and religion (especiallyIslam-science) and in the epistemology view, the concept is to close back all disciplines so thereare dialogues, communications, relationships, and mutual help. This article aims to discussthe epistemology thought of M. Amin Abdullah concerning on integration-interconnectionwith its methodology and relevance for the scientific development of higher education in Indonesia.Keywords: Epistemology; Islam; science; Integration-interconnection.Abstrak: Hubungan antara agama dan ilmu pengetahuan tampaknya menjadi pandangandikotomis. Keduanya ibarat minyak dan air, dua entitas yang tidak bisa bersatu kembali dandipisahkan. Karena “sengketa ini” ilmu pengetahuan mencoba merangkul konsep-konsep agamadan etika agar ilmu pengetahuan-teknologi memiliki nuansa yang manusiawi. Konflikantara keduanya memaksa kaum Muslim intelektual membuat “jembatan epistemologi” untukmendamaikan sains dan agama. Salah satunya adalah M. Amin Abdullah, yang berpendapatbahwa konsep integrasi-interkoneksi yang merupakan upaya untuk menghindari pandangandikotomis dari ilmu dan agama (khususnya Islam-ilmu) dan dalam pandangan epistemologi,konsep ini mencoba menawarkan kembali semua disiplin ilmu sehingga ada dialogisasi, komunikasi,sinergitas, dan hubungan saling membantu. Artikel ini bertujuan untuk membahasepistemologi pemikiran M. Amin Abdullah berkenaan konsep integrasi-interkoneksi denganmetodologi dan relevansinya bagi pengembangan ilmu pengetahuan pendidikan tinggi di Indonesia.Kata kunci: Epistemologi; Islam; ilmu pengetahuan; Integrasi-interkoneksi.
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Bakar, Osman. "The Identity Crisis of the Contemporary Muslim Ummah: The Loss of Tawhidic Epistomoly as its Root Cause." ICR Journal 3, no. 4 (July 15, 2012): 637–53. http://dx.doi.org/10.52282/icr.v3i4.509.
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The author aims to show that the identity of the Muslim community (ummah) in the modern and contemporary period is in a state of crisis. The ummah is defined as a knowledge-community founded on, nourished and sustained by the quranic tawhidic epistemology. The article presents an established concept and theory of crisis for the purpose of arguing that the ummah is facing a knowledge- and identity-crisis. It traces the roots of this crisis to the substantial loss of the tawhidic epistemology that has helped sustain this identity for the greater part of Islamic history before the modern era. It argues further that Muslim modern education in the colonial era based on secular epistemologies quickened the decline of tawhidic epistemology to the point of making it helpless to respond effectively to the challenges posed by those modern epistemologies. The author argues that an unresolved intellectual conflict between the surviving elements of tawhidic epistemology and modern epistemologies has resulted in an epistemological crisis of great consequences to Muslim life and thought. To help overcome this epistemological crisis, he argues for the renewal (tajdid) of tawhidic epistemology in the light of contemporary human thought. Concrete measures are also suggested as to helping make this renewal a reality.
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Annas, Julia. "Moral Knowledge as Practical Knowledge." Social Philosophy and Policy 18, no. 2 (2001): 236–56. http://dx.doi.org/10.1017/s0265052500002971.
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In the area of moral epistemology, there is an interesting problem facing the person in my area, ancient philosophy, who hopes to write a historical paper which will engage with our current philosophical concerns. Not only are ancient ethical theories very different in structure and concerns from modern ones (though with the rapid growth of virtue ethics this is becoming less true), but the concerns and emphases of ancient epistemology are very different from those of modern theories of knowledge. Some may think that they are so different that they are useful to our own discussions only by way of contrast. I am more sanguine, but I am quite aware that this essay's contribution to modern debates does not fall within the established modern traditions of discussing moral epistemology.
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І. М., Savytska. "Social epistemology as a possibility of solving modern problems of scientific knowledge." HUMANITARIAN STUDIOS: PEDAGOGICS, PSYCHOLOGY, PHILOSOPHY 11, no. 4 (November 2020): 121–29. http://dx.doi.org/10.31548/hspedagog2020.04.121.
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The article is devoted to the analysis of the specifics of trends in the development of modern epistemology and the peculiarities of the methodology of sociohumanitarian cognition in the context of determining the values and priorities of society. The problems of social epistemology are revealed, the depth of this issue, its openness to further research is shown. It is proved that the context of social epistemology helps to look in a new way at the fundamental values for society, at the theoretical and practical issues of social conditionality of cognition and knowledge. An overview of its basic concepts and problems is given, an analysis of the relations of social epistemology with other social sciences and humanities is made, examples of its application in situational research are demonstrated, its theoretical origins and a number of the most important discussions are reconstructed. The contribution that makes this direction to modern philosophy is shown. The theoretical significance of social epistemology is determined by the central role of society in the process of knowledge formation. Its practical importance is due to its possible role in the restructuring of social institutions focused on the storage, processing and production of information. The analysis shows that the methodology of social cognition should be based on the principles of objectivity, unity of logical and historical, social theory and practice.
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Danielyan, Naira Vladimirovna. "THE INFLUENCE OF ARISTOTLE’S IDEAS ON MODERN EPISTEMOLOGY." Bulletin of the Moscow State Regional University (Philosophical science), no. 2 (2016): 110–18. http://dx.doi.org/10.18384/2310-7227-2016-2-110-118.
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Amper, Susan. "Introduction: Essays on Poe, Epistemology, and Modern Thought." Poe Studies/Dark Romanticism 36, no. 1-2 (January 12, 2003): 1–2. http://dx.doi.org/10.1111/j.1754-6095.2003.tb00145.x.
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Abou El Fadl, Khaled. "The epistemology of the truth in modern Islam." Philosophy & Social Criticism 41, no. 4-5 (April 9, 2015): 473–86. http://dx.doi.org/10.1177/0191453715577739.
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There is a serious problem with arguing that God intended to lock the epistemology of the 7thcentury into the immutable text of the Qur’an, and then intended to hold Muslims hostage to this epistemological framework for all ages to come. Among other things, this would limit the dynamism and effectiveness of Divine text because the Qur’an would be for ever locked within a knowledge paradigm that is very difficult to retrieve or re-create. The author argues for the recognition of three critical categories in Islamic theology: haqq, hikma and ma‘arifa. While haqq connotes the objective and constant truth, it is not reachable without hikma. Hikma is the balance [ mizan] of truths in every historical moment with all of its contingencies. Ma‘arifa is the epistemology or the way to searching the objective and constant truth as well as the search for the hikma appropriate for each stage in human consciousness. The author contends that it is contrary to the very nature of a merciful and compassionate God to leave Muslims with a Revelation that is not fully equipped to deal with the altered states of consciousness and perceptions that are inevitable in every stage of human development.
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Pantsar, Markus. "Frege, Dedekind, and the Modern Epistemology of Arithmetic." Acta Analytica 31, no. 3 (January 29, 2016): 297–318. http://dx.doi.org/10.1007/s12136-015-0280-x.
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Rystan, Zh, and A. Tursynbayeva. "EPISTEMOLOGY OF SPIRITUAL SCIENCE." Al-Farabi 78, no. 2 (June 15, 2022): 58–71. http://dx.doi.org/10.48010/2022.2/1999-5911.05.
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The purpose of this article is to study the theoretical and methodological basis of the science of the spirit, which has been used from the 19th century to the present day. First of all, attention is focused on various concepts of epistemology and the etymological meaning of epistemology is given and its development in the history of philosophy is analyzed. An in-depth analysis of the methods of the science of the spirit that arose in the context of a new epistemological revolution is given. This article is aimed at a systematic review and study of the contribution of such researchers and philosophical direction of the science of the spirit as W. Dilthey, the school of hermeneutics E. Husserl, M. Heidegger, G. Gadamer, as well as the modern representative C. Skinner. The article deals with the methods of science "Geist" proposed by V. Dilthey, where the methods of the science of the spirit and its influence on the methods of modern science are analyzed. Dilthey divided science into two parts: spiritual and natural. The movement, which began under the motto of the science of the spirit, subsequently led to the emergence of research methods and trends in the humanities and social sciences, such as hermeneutics, phenomenology, historicism, relativism, psychology, structuralism, and constructivism.
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Sidorova, Stefaniia. "On virtue epistemology in anglophone philosophy." Filosofska dumka (Philosophical Thought) -, no. 3 (November 3, 2022): 170–84. http://dx.doi.org/10.15407/fd2022.03.170.
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Virtue epistemology is one of the most popular approaches to epistemological research in Anglophone philosophy. However, it is little known in Ukraine. The article aims to familiarize its readers with the making of virtue epistemology, presenting parallels with virtue ethics. The au- thor makes an attempt to determine the place that virtue epistemology holds in modern philo- sophical discourse. The article provides a brief overview of the main research topics, the biggest controversies within the field, and the systematisation of classification types within the field. The author considers responsibilist and reliabilist approaches to the definition of intellectual virtue. Furthermore, she demonstrates the importance of the Gettier problem for the formation and development of virtue epistemology theories. The article serves as a preliminary sketch of the current state of the Anglophone epistemo- logical discussion presenting research in the field of virtue epistemology from its appearance to the present day. The overview nature of the article is used to test proposed translations of modern epistemological terminology in Ukrainian. The primary goal of the article is to introduce virtue epistemology to the Ukrainian philosophical discourse.
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Yiangou, Nikos. "The Epistemology Of Heart-Mind In The Spiritual Teachings Of Muhyiddin Ibn ‘Arabi." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 2, no. 1 (June 23, 2012): 123. http://dx.doi.org/10.20871/kpjipm.v2i1.26.
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<div><p><strong>Abstrak :</strong> Ibn ‘Arabi menawarkan kerangka pikir yang unik dalam menjelaskan struktur ilmu. Epistemologinya bersandar pada prinsip kesatuan wujud, dan bahwa semua pengetahuan adalah berasal dari Wujud yang dimiliki oleh Wujud melalui penampakan Dirinya. Manusia merupakan cermin dari penampakan Diri tersebut, yang di dalamnya terdapat satu fakultas sebagai pusat pengalaman manusia, yaitu hati (qalb). Melalui interaksi dengan pikiran, refleksi dan imajinasi, Ibn ‘Arabi menawarkan model epistemologi yang kokoh yang menjelaskan kerja pikiran dalam menciptakan keyakinan terhadap Tuhan. Ia (The Real) hadir dalam tataran potensi tertinggi manusia, sebagaimana Ia hadir setiap saat dalam hati, pada kondisi yang disebut sebagai maqam yang tak bermaqam. Jika pendekatan post-modern sangat menekankan epistemologi yang memperkuat status multiplisitas ontologis mereka, ada paradigma yang berkembang yang mengusung visi kemanusiaan yang utuh melibatkan kesatuan tubuh, pikiran dan ruh. Epistemolgi Ibn ‘Arabi lah yang sanggup mewakili perkembangan ini dan merumuskan struktur yang abadi dan proses yang mencakup kecakapan manusia untuk sadar dan merasakan.</p><p><em>Kata kunci : Kehadiran, Hati, Kesatuan wujud</em></p><p> </p><p><strong>Abstract :</strong> Ibn ‘Arabi offers a unique framework for explaining the structures of knowledge. His epistemology is referenced within the Oneness of Being (wahdāt al-wujūd), and all knowledge is ultimately the knowledge that the Being has of Itself through Its own self-disclosure. The human form mirrors this self-disclosure, and within this form he situates the center of the human experience in the faculty of the heart (qalb). Through interactions with the faculties of mind, reflection and imagination, he provides a robust model for an epistemology that explains the workings of mind and the creation of the many beliefs about God. He intimates at the highest human potential which is the immediate perception of the Real as It appears to the heart in every moment, a condition of complete union known as the ‘Station of No Station’. The demands of post-modern thought insist on epistemologies that honor relativism by granting the multiplicity their ontological status. Additionally, the emergent paradigm suggested by integral studies suggests a holistic view of human development that builds on a vision of integrated body, mind and spirit. Ibn ‘Arabi’s epistemology is singularly capable of addressing these issues as he outlines the timeless structures and processes that comprise human sentience.</p><p><em>Keywords : Presence, Heart, Oneness of being</em></p></div>
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Chak, Farhan Mujahid. "Critiquing the Modern Western Theory of Knowledge and Insights into a Qur’anic Epistemology." American Journal of Islam and Society 29, no. 4 (October 1, 2012): 1–21. http://dx.doi.org/10.35632/ajis.v29i4.312.
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This article compares and contrasts a western post-Enlightenment theory of knowledge with a Qur’anic epistemology. It first analyzes the development of post-Enlightenment epistemology, which resulted in the disappearance of established meaning and the implanting of doubt. Thereafter, western epistemology began to deal with such questions as “What can I know?” and “How can I distinguish between those things that I am justified in believing over those things that I am not justified in believing?” Eventually, this developed into the two dominant and diverging paths that persist until today: “We might be able to know the truth” (plausibility) or “We are unable to know anything” (denial). What makes this so important is its eventual influence upon the Muslim world with the advent of colonialism, European preeminence, and globalization. That influence, it is argued, has been disastrous because of its ability to uproot the indigenous Islamic epistemic tradition. Therefore this article, by focusing on various Qur’anic verses, shares insights for an alternative epistemology that would begin to rectify this dissonance. It does so by discussing the features of a Qur’anic epistemology, one that begins with the affirmation or certainty of “God knowing” with the potential for “human knowing.” In other words, it establishes an optimistic attitude toward “true” knowledge being possible (viz., “I” may be wrong, although God knows) and the potentiality of certainty being ever-present.
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Chak, Farhan Mujahid. "Critiquing the Modern Western Theory of Knowledge and Insights into a Qur’anic Epistemology." American Journal of Islamic Social Sciences 29, no. 4 (October 1, 2012): 1–21. http://dx.doi.org/10.35632/ajiss.v29i4.312.
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This article compares and contrasts a western post-Enlightenment theory of knowledge with a Qur’anic epistemology. It first analyzes the development of post-Enlightenment epistemology, which resulted in the disappearance of established meaning and the implanting of doubt. Thereafter, western epistemology began to deal with such questions as “What can I know?” and “How can I distinguish between those things that I am justified in believing over those things that I am not justified in believing?” Eventually, this developed into the two dominant and diverging paths that persist until today: “We might be able to know the truth” (plausibility) or “We are unable to know anything” (denial). What makes this so important is its eventual influence upon the Muslim world with the advent of colonialism, European preeminence, and globalization. That influence, it is argued, has been disastrous because of its ability to uproot the indigenous Islamic epistemic tradition. Therefore this article, by focusing on various Qur’anic verses, shares insights for an alternative epistemology that would begin to rectify this dissonance. It does so by discussing the features of a Qur’anic epistemology, one that begins with the affirmation or certainty of “God knowing” with the potential for “human knowing.” In other words, it establishes an optimistic attitude toward “true” knowledge being possible (viz., “I” may be wrong, although God knows) and the potentiality of certainty being ever-present.
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Porus, V. N., Z. K. Zagidullin, N. I. Kuznetsova, and V. A. Lektorsky. "Should epistemology and philosophy of science turn to empirical facts?" Philosophy of Science and Technology 26, no. 2 (2021): 29–35. http://dx.doi.org/10.21146/2413-9084-2021-26-2-29-35.
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Participants in the discussion about the empiricism of modern epistemology Vladimir N. Porus, Nataliya I. Kuznetsova, Zhan K. Zagidullin, Vladislav A. Lektorsky comment on each other’s positions, pointing out the strong and weak points in their justification, agreeing on a number of issues, designating the theses and arguments that are fundamental for their positions, groping for prospects for the further development of the discussed issues. The discussion raises topics related to the prospects for the development of modern epistemology and philosophy of science, with the role of empirical facts and empirics in researching modern scientific knowledge, the problem of the development of the tools and conceptual apparatus of the epistemologist, normative and descriptive attitudes in epistemology and how they help or hinder leading dialogue between philosophers and scientists.
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Supriadi, Akhmad. "Integrating Qur’an and Science: Epistemology of Tafsir Ilmi in Indonesia." Refleksi 16, no. 2 (December 27, 2018): 149–86. http://dx.doi.org/10.15408/ref.v16i2.10191.
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This paper describes four (4) types of epistemology on tafsir ‘ilmi (science exegesis) in Indonesia, which four experts have explained their own epistemology and its relation between Al-Qur’an and science, are Nazwar Syamsu, Achmad Baiquni, Muhammad Quraish Shihab and Agus Purwanto. These experts are selected as subject of research based on an opinion if they respectively have represent their own epistemology which differs each other. Based on the result of study and analysis, although all are working to integrate Al-Qur’an and science, these four experts have different epistemic reasoning to understand and explain a relation among Qur’anic verses on science. Nazwar Syamsu’s epistemology tends to an Islamization or Qur’anization of Qur’anic verses on science so its interpretation which is sourced from Al-Qur’an and scientific theory tends to look for Qur’anic justification through scientific theory. Type of epistemology which is initiated by Achmad Baiquni tends to dialogue between Al-Qur’an and modern scientific theory, so it will result unapologetical Islamic science but integrative-interconnective. The type of epistemology initiated by Achmad Baiquni has a similarity with Agus Purwanto’s, while Agus works to elaborate his own epistemology of Islamic science. He puts Al-Qur’an ashypothesis base, not Islamization nor Qur’anization of Qur’anic verses on science. Muhammad Quraish Shihab with his background as expert mufassir (Al-Qur’an interpreter) presents Al-Qur’an as Islamic miracle holy book through identification of modern Qur’anic verses on science. Even if on the one side it seems apologetic, but science exegesis of Quraish Shihab has different way of interpretation, he puts the scientific verses into function as medium to know God’s Greatness and take lessons from each phenomena which is relevant to modern science.
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Kuznetsova, Natalia I. "Descriptive Turn in Epistemology." Epistemology & Philosophy of Science 58, no. 2 (2021): 27–33. http://dx.doi.org/10.5840/eps202158224.
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The article shows that cultural-historical epistemology erroneously puts forward the thesis of a global crisis in the sphere of modern epistemology and philosophy of science. The key error of such a diagnosis is rooted in the confusion of basic concepts. In the development of epistemological studies, the period of the last decades of the twentieth century, which was called the “descriptive turn”, is very important. In the philosophy of science, the task was set to reflect the real practice of scientific research. This has been successfully carried out in a number of works by Kuhn, Lakatos, Feyerabend, Latour and others. The task of building universal norms of scientific research has faded into the background. In this regard, the subjects of "methodology of science", on the one hand, and "epistemology" and "philosophy of science", on the other hand, were distinguished. The formulation of norms and standards for scientific research has become the task of methodology. Describing scientific practice, including scientific revolutions, has become the task of the professional history of science. The philosophical understanding of the processes of historical evolution, the identification of the laws of the development of science has become the subject of the philosophy of science. Epistemology, in turn, is called upon to consider the phenomenon of knowledge not only in science, but also more broadly – in a variety of historical and cultural contexts. In modern studies in the field of epistemology and philosophy of science, case studies are important, as they provide invaluable empirical material for philosophical generalizations. As for the construction of universal standards for scientific work, such a task, as Feyerabend showed, seems to be impossible. Moreover, the universal methodological standard does not allow discovering the uniqueness of scientific research situations.
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Šaulauskas, Marius Povilas. "MODERNIOSIOS EPISTEMOLOGIJOS SOLIPSIZMAS EX PRINCIPIO INTERNO. METAFILOSOFINIS AGNEOLOGIJOS SVARSTYMAS." Problemos 81 (January 1, 2012): 33–43. http://dx.doi.org/10.15388/problemos.2012.0.1293.
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Konstitutyvinė moderniojo filosofavimo savastis – epistemologinis svarstymas. Pažinimo teorija, o ne aksiologinė ir ontologinė žiūra, čia pašaukta pagrįsti tinkamą filosofinės problematikos visetą. Todėl episteminės filosofinio diskurso pretenzijos privalo būti artikuliuojamos metafilosofinės refleksijos horizontene tik nuosekliai redukuojant bet kokius sprendžiamus klausimus į filosofinio tyrimo sui generis euristinį potencialą, bet ir įtvirtinant tokio potencialo būtinumą, patikimumą ir nelygstamumą. Taip metafilosofinė filosofinio moderno savigrinda išvirsta episteminio ir epistemologinio ego principio tapatumoimperatyvu: žinojimas teįmanomas tik kaip save patį reglamentuojantis ir įteisinantis savo paties neatšaukiamą įsisteigimą aktas. Iš čia ir refleksyviosios epistemologijos primatas, ir eo ipso solipsizmo išvangos implikatyvas, verčiantis tokią neatsiejamą epistemologinio ir episteminio ego sąjungą agneologiniu svarstymu par excellance: modernioji pažinimo teorija išvirsta pirmapradės nežinojimo duoties, jo būdų ir jo sąlyginės įveikos galimybių konceptualinio tyrimo sistematika. Solipsizmo grėsmės genama modernioji epistemologinė metafilosofija ex principio interno tampa ne žinojimo įtvirtinimo, o nežinojimo amelioracijos ieška.Pagrindiniai žodžiai: metafilosofija, modernioji filosofija, epistemologija, agneologija, solipsizmas.Metaphilosophy of Modern Agneological Epistemology: Solipsism ex principio internoMarius Povilas Šaulauskas SummaryEpistemology serves as a crucial constituent of modern philosophy. Theory of knowledge, in contrast to axiological and ontological theorization, provides the ultimate framework underpinning the problematic whole of philosophical inquiry. Therefore, epistemic claims of the philosophical discourse should be articulated in terms of metaphilosophical reflection not only by reducing scrutinized problematics into the heuristic potential of philosophical analysis sui generis, but also by grounding such a potential in terms of its necessity, certainty and uniqueness. Metaphilosophical self-founding of the philosophical modernity dwells on an imperative identification of the epistemic and epistemological ego: knowledge posits itself only by providing its own procedural principals and grounds of justification. Hence the unsurpassable primacy of reflective epistemology, and by the same token the urgent necessity to avoid solipsism transforming the enterprise of modern epistemology into the agneological discourse par excellence. Modern epistemological metaphilosophy, in the wake of solipsism, turns into agneology ex principio interno: epistemologically grounded philosophy unfolds not as a fortification of knowledge and truth, but as the unremitting search after the amelioration of ignorance and falsehood.Key words: metaphilosophy, modern philosophy, epistemology, agneology, solipsism.
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Perić, Marko, Kristijan Krkač, and Hrvoje Volarević. "Decomposition of Epistemology and Decision– Making for the Era of Modern Management." Obnovljeni život 74, no. 4 (November 8, 2019): 463–77. http://dx.doi.org/10.31337/oz.74.4.2.
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In this paper, the authors describe the essential implications of epistemology for modern management theories in practical situations through the era of historical epistemology as postmodernism and neo–modernism by means of case studies (without individual detailed descriptions). The gender issue is mentioned in epistemology and its approach to change and strategy which renders the paper even more relevant. Moreover, scientific acknowledgement of practical stances, as also the moral paradigm, trigger discussion on applicable solutions in the corporate world for the intermediation of tangible and intangible goods and services. Three main areas of the business cycle are selected to represent three pillars of modern social–economic behaviour as our financial legacy in business and management transformation. In the last section of the paper are listed the reasons for narrow– picking, this being the first step in establishing a business model for a transformational strategy in the era of modern management.
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Kuznetsova, Natalia. "Ways and Intersections of Modern Epistemology (Reflections on Book)." Вопросы философии, no. 12 (2018): 119–30. http://dx.doi.org/10.31857/s004287440002594-8.
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Bartel, David. "Redefinition of the Modern, Native Epistemology and Global Identity." China Perspectives 2013, no. 1 (March 15, 2013): 99–102. http://dx.doi.org/10.4000/chinaperspectives.6125.
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May, James, Michael Baum, and Susan Bewley. "Plato's Socratic dialogues and the epistemology of modern medicine." Journal of the Royal Society of Medicine 103, no. 12 (December 2010): 484–89. http://dx.doi.org/10.1258/jrsm.2010.100304.
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Cook, Malcolm. "Cinema beyond film: media epistemology in the modern era." Early Popular Visual Culture 11, no. 1 (February 2013): 94–96. http://dx.doi.org/10.1080/17460654.2012.759446.
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Malt, J. "Surrealism, Art and Modern Science: Relativity, Quantum Mechanics, Epistemology." French Studies 64, no. 4 (September 29, 2010): 502–3. http://dx.doi.org/10.1093/fs/knq113.
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Sifa, Alex Nanang Agus. "Tracing the Historical Roots and the Development of Islamic Epistemology from the Early to Modern Periods (A Study of Bayani, Burhani, 'Irfani)." International Conference of Moslem Society 3 (April 12, 2019): 117–28. http://dx.doi.org/10.24090/icms.2019.2380.
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This article is aimed at revealing the emergence and development of islamic epistemology. Epistemology which means the theory of knowledge is not wholly owned by Modern Western scientists with the advance of civilization of them. Before the West advanced, Islam as a religion that upheld science, has its own history of the theory of knowledge or epistemology. In fact, epistemology in Islam recognizes not only tools or sources of knowledge which are in the form of senses or intelligence but also the heart (intuition). These senses, intelligence, and intuition are well known as three epistemological models of Islam (Bayani, Burhani dan ‘Irfani).
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Guryanov, Ilya G. "Platonic tradition and Early Modern theory of epidemics." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, no. 2 (2021): 745–71. http://dx.doi.org/10.25205/1995-4328-2021-15-2-745-771.
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Most of the studies on the history of medicine, pay special attention to how the plague epidemics in 14th–16th centuries had changed the medical theory and practice. In the medical discourse, those epidemics helped to shape the “epistemology of particulars (particularia)” which contrast with the scholastic epistemology dealing with the search of universal causes. Marsilio Ficino, one of the most influential natural philosophers of the Renaissance, combines scholastic medicine and philosophy of ancient authors in order to develop his theory of epidemics in the treatises Consilio contra la pestilentia and De vita. He identifies the external and internal causes of plague and describes ways to combat the disease. The external cause is the constellations of planets which cause putrid exhalation in certain territories that is an example of conventional scholastic epistemology dealing with mass diseases. The internal cause is identified with the inability of the body to resist the disease “from within”. The main focus of my paper is the argument that, according to Ficino, philosophers have a special ability to resist disease “from within”. The figure of Socrates and his ability to withstand the Plague of Athens allows Ficino to formulate a new take on epidemics which falls within the scope of “epistemology of particulars”. From the historical point of view, the novelty of my approach comes from the fact that I trace the source of Ficino’s knowledge about Socrates’ disease resistance ability to Noct. Att. 2.1. of Aulus Gellius. Ficino’s natural philosophy suggests that a philosopher from their very birth is “by nature” predisposed to philosophical contemplation, therefore the realization of their vital destination through multiple sympathetic connections affects all levels of the universe. Ficino’s doctrine has a social and political dimension since a philosopher (i.e. a platonist), attracting positive astral influences, levels the effect of negative “heavenly” causes of mass diseases and thus benefits all people around him. Thus, the practice of philosophy (i.e. Platonism in Ficino’s interpretation) during epidemics is not simply a form of leisure time or private activity for a philosopher but a form of concern for public health. The paper also offers a commented Russian translation of chapters 1–2, with the Proem, of Ficino’s treatise Consilio contra la pestilentia.
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Jantzen, Grace M. "What's the Difference? Knowledge and Gender in (Post) Modern Philosophy of Religion." Religious Studies 32, no. 4 (December 1996): 431–48. http://dx.doi.org/10.1017/s0034412500001621.
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Donna Haraway, in her ‘Manifesto for Cyborgs’, issues a warning that in the postmodern world where grand narratives increasingly fail and subjects are seen to be irremediably fragmented, ‘we risk lapsing into boundless difference and giving up on the confusing task of making a partial, real connection. Some differences are playful; some are poles of world historical systems of domination. Epistemology is about knowing the difference’. Such an account of epistemology, which sees its central task to be a knowledge of the significance of difference and a capacity to discern between innocent and oppressive forms of difference, is perhaps not one that would most readily occur to British philosophers of religion. It is, however, an account which has resonances both with many contemporary continental thinkers and with feminist epistemologists. Notwithstanding the many areas of divergence between and among these groups, on two points at least they converge: that the recognition and discernment of difference has become inescapable for epistemology, and that of the differences which must be dealt with, gender difference has a paradigmatic status.
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Hazard, Sonia. "Agency, the Idea of Agency, and the Problem of Mediation in America's God and Secularism in Antebellum America." Church History 84, no. 3 (September 2015): 610–15. http://dx.doi.org/10.1017/s0009640715000530.
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A common faith swept the country. According to Mark Noll's now-famous thesis, early republican and antebellum America was characterized by an ideological synthesis of evangelical religion, republican political theory, and common sense epistemology. Noll calls it “the Protestant consensus.” John Modern largely agrees. In Modern's telling, antebellum America was mired in the same entanglement of piety, politics, and epistemology. But in lieu of the civic language of consensus, Modern describes his formation as an “atmosphere,” a kind of conceptual cloud-hanging so thickly in the air that antebellum Americans inhaled it with every breath. This pervasive atmosphere is what Modern means by “the secular.”
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Temon Astawa, I. Nyoman. "TEORI - TEORI DALAM DUNIA PENDIDIKAN MODERN." Jurnal Penjaminan Mutu 1, no. 1 (February 9, 2016): 67. http://dx.doi.org/10.25078/jpm.v1i1.40.
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<p><em>The theories in education are reflections of both the Renaissance and modern era. In the history of science the discrepancy between the epistemology of the Rationalism, Empiricism, Positivism, and Saintism have become the major interest. The first theory of modern education is the Humanismand the post classical ones which include Behaviorism, Cognitivism, Humanismand Cybernetics.</em></p>
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Monk-Turner, Elizabeth. "Epistemology, social inquiry and quantum theory." Qualitative Research Journal 20, no. 2 (March 25, 2020): 228–42. http://dx.doi.org/10.1108/qrj-10-2019-0085.
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PurposeThis work examines assumptions of positivism and the traditional scientific method.Design/methodology/approachInsights from quantum mechanics are explored especially as they relate to method, measurement and what is knowable. An argument is made that how social scientists, particularly sociologists, understand the nature of “reality out there” and describe the social world may be challenged by quantum ideas. The benefits of utilized mixed methods, considering quantum insights, cannot be overstated.FindingsIt is the proposition of this work that insights from modern physics alter the understanding of the world “out there.” Wheeler suggested that the most profound implication from modern physics is that “there is no out there” (1982; see also Baggott, 1992). Grappling with how modern physics may alter understanding in the social sciences will be difficult; however, that does not mean the task should not be undertaken (see Goswami, 1993). A starting point for the social sciences may be relinquishing an old mechanistic science that depends on the establishment of an objective, empirically based, verifiable reality. Mechanistic science demands “one true reality – a clear-cut reality on which everyone can agree…. Mechanistic science is by definition reductionistic…it has had to try to reduce complexity to oversimplification and process to statis. This creates an illusionary world…that has little or nothing to do with the complexity of the process of the reality of creation as we know, experience, and participate in it” (Goswami, 1993, pp. 64, 66).Research limitations/implicationsMany physicists have popularized quantum ideas for others interested in contemplating the implications of modern physics. Because of the difficulty in conceiving of quantum ideas, the meaning of the quantum in popular culture is far removed from the parent discipline. Thus, the culture has been shaped by the rhetoric and ideas surrounding the basic quantum mathematical formulas. And, over time, as quantum ideas have come to be part of the popular culture, even the link to the popularized literature in physics is lost. Rather, quantum ideas may be viewed as cultural formations that take on a life of their own.Practical implicationsThe work allows a critique of positivist method and provides insight on how to frame qualitative methodology in a new way.Social implicationsThe work utilizes popularized ideas in quantum theory: the preeminent theory that describes all matter. Little work in sociology utilizes this perspective in understanding research methods.Originality/valueQuantum insights have rarely been explored in highlighting limitations in positivism. The current work aims to build on quantum insights and how these may help us better understand the social world around us.
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Anzi, Achia. "Coloniality and its Future." Kronos 47, no. 1 (December 31, 2021): 1–10. http://dx.doi.org/10.17159/2309-9585/2021/v47a11.
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Decoloniality emerged in the last two decades as a new mode of critique against colonialism and coloniality. While its insights are inspired by dependency and postcolonial theories, decoloniality challenges them both, particularly their inability to depart with modern Western epistemology. Written in response to Arjun Appadurai's recent critique of On Decoloniality by Catherine E. Walsh and Walter D. Mignolo, this article attempts to articulate decoloniality's approach to epistemology and discourse analysis. Whereas Appadurai describes Walsh and Mignolo's position as an anachronistic attempt to "return to the precolonial past," this article underlines his inability to transcend the modern linear order of time.
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Tasbolat, Asyltai, Nurbol Kaldybekov, and Zhuzey Myrzakhmet. "Muhammad İqbal and the Reconstruction of Epistemology in İslam." Adam alemi 93, no. 3 (September 15, 2022): 177–85. http://dx.doi.org/10.48010/2022.3/1999-5849.16.
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The article analyzes Muhammad Iqbal’s (1877-1939) research into the reconstruction of Islamic epistemology. Based on Muhammad Iqbal’s book The Reconstruction of Religious Thought in Islam, it is considered in the context of three themes: the revelation of the Qur’an, prophecy and the human ego. The analysis of his epistemology in the context of these three themes reveals the essence of Iqbal’s philosophy and allows us to recognize the main paradigms of modern Islamic thought. In the context of Iqbal’s views, criticism of the positivist position, which reflects the philosophy of the modern era, is also discussed.
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Anshori, Isa. "Kritik Epistemologi Islam dalam Islamologi Terapan." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 5, no. 1 (October 29, 2015): 107. http://dx.doi.org/10.15642/teosofi.2015.5.1.107-138.
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<p>This article discusses critique of Islamic epistemology within applied Islamology. The writer concludes that Islamic epistemology is an episteme which has been originally derived from Islamic doctrines. It can be obtained through a number of methods. The first method is revelation, which has an absolute truth. The second way is reason, which becomes a potency blessed by God to all humankind. Through impressions, which are attained by the five senses, the reason uses them as source of contemplation to draw conclusions. This episteme contains, however, a relative truth. The third method is <em>kashfî</em>. This episteme is also named as <em>‘irfanî </em>episteme, which had successfully grown within Sufism tradition where the source of knowledge is experience, namely <em>al-ru’yat al-mubâshirah</em> (direct experience). The last mentioned episteme is founded on the dichotomy between exoteric and esoteric aspects where the hierarchy of esoteric knowledge is higher than the exoteric ones as the first possesses divine basis. The critique of Islamic epistemology within applied Islamology is oriented towards the domination of scientific epistemology or modern epistemology, which recognizes positivism or scientific knowledge as the sole method employed by the modern people to gain knowledge. The fundamental difference between the scientific-rational episteme and the Islamic episteme rests within each worldview.</p>
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Tokovenko, О. S. "EPISTEMOLOGY IN THE CONTEXT OF THE MODERN BIOLOGICAL EVOLUTIONAL PARADIGM." Anthropological Measurements of Philosophical Research, no. 6 (December 29, 2014): 125–31. http://dx.doi.org/10.15802/ampr2014/35858.
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Pouivet, Roger. "Against Theistic Personalism: What Modern Epistemology does to Classical Theism." European Journal for Philosophy of Religion 10, no. 1 (March 11, 2018): 1–19. http://dx.doi.org/10.24204/ejpr.v10i1.1871.
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Is God a person, like you and me eventually, but only much better and without our human deficiencies? When you read some of the philosophers of religion, including Richard Swinburne, Alvin Plantinga, or Open Theists, God appears as such a person, in a sense closer to Superman than to the Creator of Heaven and Earth. It is also a theory that a Christian pastoral theology today tends to impose, insisting that God is close to us and attentive to all of us. But this modern account of God could be a deep and even tragic mistake. One God in three persons, the formula of the Trinity, does not mean that God is a person. On this matters we need an effort in the epistemology of theology to examine more precisely what we can pretend to know about God, and especially how we could pretend to know that God is person.