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Rendtorff, Jacob Dahl. "Paul Ricœur and Danish Philosophy." Danish Yearbook of Philosophy 53, no. 1 (November 26, 2020): 84–107. http://dx.doi.org/10.1163/24689300-05301002.
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This article presents the influence on Danish philosophy of the French phenomenologist and hermeneutic philosopher Paul Ricœur. Paul Ricœur’s poetic hermeneutics was an inspiration for Danish phenomenology and existentialist thought. Moreover, Ricœur had an influence on the development of poetic and narrative research in theology and the human and social sciences in Denmark. In addition, Ricœur provided a hermeneutic framework for research in the different disciplines of bioethics and biolaw, philosophy of law, philosophy of education and nursing philosophy. In particular, Peter Kemp has been important for presenting and promoting Ricœur’s narrative philosophy. The article gives an overview of the influence of the different aspects of Ricœur’s philosophy in Denmark, related to different schools of thought and to individual philosophers and researchers in theology and the human and social sciences in Denmark.
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Fedotova, Nadezhda N. "Social Sciences Today: Contemporary Challenges." Voprosy Filosofii, no. 12 (2021): 32–42. http://dx.doi.org/10.21146/0042-8744-2021-12-32-42.
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The article highlights several areas that pose challenges for social science today. One of the challenges is the study of culture. The evolution of interest in culture in the social sciences is traced through an appeal to the role of culture in economics, which was an ideal type of ignoring culture for the most part of the 20th century. A paradigmatic shift towards interest in the study of culture at the turn of the 20th and the 21st centuries temporarily expelled society from the main forces that determine human behavior. This approach is no less reductionist than the previous expulsion of culture. The growing attention to the role of culture somewhat obscures the discussion of the problems caused by the spread of global capitalism and the development of digital technologies. Several other challenges stem from the changes in the internal and external contexts of social knowledge production. In our opinion, the idea of human rights is becoming a new significant context both for discussing the challenges of digitalization, and external challenges to science. The author maintains the right to one’s own knowledge and public expression of judgment, to some extent reduces the growing restrictions in other areas of the human rights exercise.
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GORDON, L. R. "Du Bois's Humanistic Philosophy of Human Sciences." ANNALS of the American Academy of Political and Social Science 568, no. 1 (March 1, 2000): 265–80. http://dx.doi.org/10.1177/0002716200568001019.
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Althusser, Louis. "Philosophy and Social Science: Introducing Bourdieu and Passeron." Theory, Culture & Society 36, no. 7-8 (November 20, 2019): 5–21. http://dx.doi.org/10.1177/0263276419873373.
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This text derives from a recording, and transcripts, of the introduction which Althusser gave on 6 December 1963, to a seminar for students in the École Normale Supérieure, Paris, offered at his invitation by Pierre Bourdieu and Jean-Claude Passeron. Althusser takes the opportunity to raise questions about the status of social science and suggests that Bourdieu and Passeron represent slightly different strands of contemporary research practice, partly as a result of their different formation and practice since themselves leaving the École. Althusser first considers the relation between the human sciences and the traditionally instituted Faculty of Letters or Humanities. What is the origin of the compulsion to constitute a science of human relations? Given that the social sciences have established themselves, Althusser then tries to define their nature. He suggests that they have three forms: as abstract and general theory, as ethnology, and as empirical sociology. He discusses the pros and cons of each in some detail. Althusser then asks what are the features which constitute sciences and concludes that they must always possess discrete theoretical perspectives corresponding with discrete components of reality but must also possess an element of self-referentiality or, as he puts it, must be objects to themselves. Althusser suggests that his contemporary social sciences are not philosophically adequate by the criteria which he advances. He proceeds to introduce Bourdieu and Passeron in such a way as to invite consideration of whether their practices meet his criteria.
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Rosenberg, Alex. "Lessons from Biology for Philosophy of the Human Sciences." Philosophy of the Social Sciences 35, no. 1 (March 2005): 3–19. http://dx.doi.org/10.1177/0048393104271921.
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Schatzki, Theodore R. "Elements of a Wittgensteinian philosophy of the human sciences." Synthese 87, no. 2 (May 1991): 311–29. http://dx.doi.org/10.1007/bf00485406.
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Parker, Noel. "European Philosophy and the Human and Social Sciences, ed. Simon Glynn." Journal of the British Society for Phenomenology 19, no. 2 (January 1988): 210–11. http://dx.doi.org/10.1080/00071773.1988.11007865.
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Fatonah, Fatonah, Ismail Ismail, Teguh Adimarta, Mar’atun Sholiha, Rafik Darmansyah, Fardinal Fardinal, Yanfaunnas Yanfaunnas, Bimo Tunggal Prastetyo, and Risatri Gusmahansyah. "The Contribution Of The Philosophy Of Science In Research Science And Social Life." Dinasti International Journal of Management Science 4, no. 1 (September 22, 2022): 19–38. http://dx.doi.org/10.31933/dijms.v4i1.1401.
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This article reviews the Contribution of the Philosophy of Science in Scientific Research and Social Life, which is a form of qualitative research and literature study or Philosophy of Science library research. The results of this literature review article show that: (1) History records that philosophy has bridged the change from mythcentric to logocentric, the change from thinking patterns based on myth and superstition to thinking patterns based on science (logos). This change in mindset has proven to have far-reaching implications for civilization. Nature and its phenomena that were previously feared are then studied, researched, and even exploited. From these investigations of natural phenomena, various theories and scientific findings were found that explain the changes and phenomena that occur, both in the universe (macrocosm) and in the human world (microcosm). (2) The influence of knowledge in the course of philosophical life from century to century, from myth, anthropos, and then to theos (theology/dogma) and changed to logos. That is the journey of the philosophy of knowledge to become a philosophy of science which later gave birth to the sciences of astronomy, cosmology, physics, chemistry, and so on. Meanwhile, from the investigation of the human microcosm, the sciences of biology, psychology, sociology, and so on have developed. Over time, these sciences have developed to become more specialized and increasingly produce technologies that have a direct and broad impact on civilization and human life. (3) The philosophy of science itself contributes to scientific inquiry and in human life, especially These sciences then develop into more specialized and increasingly produce technologies that have a direct and broad impact on civilization and human life. (3) The philosophy of science itself contributes to scientific inquiry and in human life, especiallyknowledge in the form of deductive reasoning related to empirical and positivist (qualitative) and inductive reasoning with rationalism, constructivist and critical (qualitative). Although rationally science compiles its knowledge consistently and cumulatively, empirically science separates knowledge that is in accordance with facts and that which is not. Therefore, before being empirically verified, all rational explanations put forward are only hypothetical. (4) In addition, the philosophy of science has also substantially, methodically and relevantly provided a new paradigm in scientific research as well as for human life, namely; Positivism Paradigm, Constructivist Paradigm, and Critical Paradigm. These three paradigms are very important for a researcher who will compose a scientific work, be it a thesis, thesis or dissertation or other scientific paper.
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Sauer, Jim. "Philosophy and History in David Hume." Journal of Scottish Philosophy 4, no. 1 (March 2006): 51–62. http://dx.doi.org/10.3366/jsp.2006.4.1.51.
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In this paper, I argue that there is a recursive relationship between history and philosophy that provides the methodological basis for the moral (human) sciences in the work of David Hume. A grasp of Hume's use of history is integral to understanding his project which I believe to be the establishment of “moral science” (i.e., the social sciences) on an empirical basis by linking that history and philosophy as two sides of the same discourse about human beings.
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Richards, Howard. "On the intransitive objects of the social (or human) sciences." Journal of Critical Realism 17, no. 1 (January 2018): 1–16. http://dx.doi.org/10.1080/14767430.2018.1426805.
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Hacker, P. M. S. "Philosophy: A Contribution, not to Human Knowledge, but to Human Understanding." Royal Institute of Philosophy Supplement 65 (October 2009): 129–53. http://dx.doi.org/10.1017/s1358246109990087.
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Throughout its history philosophy has been thought to be a member of a community of intellectual disciplines united by their common pursuit of knowledge. It has sometimes been thought to be the queen of the sciences, at other times merely their under-labourer. But irrespective of its social status, it was held to be a participant in the quest for knowledge – a cognitive discipline.
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Smirnova, N. M. "Social sciences: calculation or hermeneutics?" Philosophy of Science and Technology 26, no. 2 (2021): 43–46. http://dx.doi.org/10.21146/2413-9084-2021-26-1-43-46.
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Critical analysis of cognitive claims to universal calculating social science’s formation has been presented in this paper. It has clearly been argued, that originated in G. Leibnitz’s metaphor: “intellection is calculation”, this idea even in its further development does not have any sufficient methodological foundation for its wider extrapolation upon the scope of social organization. It might only be accepted by means of natural reductionism, which implicates elimination of social subject matters’ meaningful dimension, obviously regarded as constitutive for culture and sociality. This implies in its turn bringing down the role of philosophy to topology and digital analysis and theoretical elimination of both human and his meanings of being from socio-cultural reality.
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Świniarski, Janusz. "Philosophy and Social Sciences in a Securitological Perspective." Polish Political Science Yearbook 52 (2022): 1–23. http://dx.doi.org/10.15804/ppsy202302.
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The inspiration of this text is the belief of the Pythagoreans that the roots and source of complete knowledge is the quadruple expressed in the “arch-four”, also called as tetractys. Hence the hypothesis considered in this paper is: the basis of the philosophy of social sciences is entangled in these four valours, manifested in what is “general and necessary” (scientific) in social life, the first and universal as to the “principles and causes” of this life (theoretically philosophical) and “which can be different in it” (practically philosophical) and “intuitive”. The quadruple appears with different clarity in the history of human thought, which seeks clarification and understanding of the things being cognised, including such a thing as society. It is exposed in the oath of the Pythagoreans, the writings of Plato and Aristotle, who applied these four valours, among other things, in distinguishing the four types of knowledge and learning about the first four causes and principles. This fourfold division seems to be experiencing a renaissance in contemporary theological-cognitive holism and can be treated as an expressive, a “hard core”, and the basis of research not only of social but mainly of global society as a social system. This entanglement of the foundations of the philosophy of the social sciences leads to the suggestion of defining this philosophy as the knowledge of social being composed of “what is general and necessary” (scientific), genetically first, universal (theoretically philosophical) and “being able to be different” (philosophically practical) and intuitive.
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Berger, Chris. "Plato’s Case Against the Philosopher King." Agora: Political Science Undergraduate Journal 2, no. 2 (May 13, 2012): 180–89. http://dx.doi.org/10.29173/agora17243.
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Liberal democracies afford their citizens the opportunity to reflect seriously upon the perennial questions of politics and the fundamental alternatives. However, an unfortunate trend, indeed observable in both practical politics and the social sciences, has seen political philosophy largely supplanted by ideology, the co-opting of philosophic thought for partisan ends. Political philosophy is the serious reflection upon and inquiry into the core theme of political thought and practice: the best way to live and the regime that conduces to it. This paper seeks to demonstrate by example the possibility of preserving the serious study of political questions by challenging the dominant scholarly interpretation of Plato’s political philosophy as presenting the philosopher king as the solution to the political problem. By offering some cursory remarks on Plato’s Apology and Republic in order to suggest that philosophic rule is not a serious prescription for political action, this paper argues that Plato’s aim is not to propose a doctrine but to compel us to reflect on the nature of politics, the permanent political questions, and the fundamental alternatives available to the human condition.
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D’Amico, Robert. "Are There Laws in the Social Sciences?" Journal of Sport and Exercise Psychology 17, s1 (January 1995): S116—S127. http://dx.doi.org/10.1123/jsep.17.s1.s116.
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The psychological and social sciences search for laws of human behavior. Traditionally, this search has been seen as an empirical or methodological issue. But the philosophers Donald Davidson and John Searle have each argued that such laws are conceptually impossible. If their views are sound, the search for social or psychological laws is not merely very difficult, it is futile. Their cases against such laws are outlined; however, neither Davidson nor Searle has supported the radical version of his conclusion—that psychological and social sciences cannot be sciences. Some concluding comments on the nature of modem philosophy and philosophical debate are provided.
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UTIUZH, Irina, Natalia SPYTSIA, Alla SINITSYNA, and Natella PAVLENKO. "Scientific And Educational Technologies In Human Capital Formation." WISDOM 14, no. 1 (March 24, 2020): 112–20. http://dx.doi.org/10.24234/wisdom.v14i1.315.
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The article deals with a constructive role of socio-humanitarian and philosophical knowledge in the system of natural science structures. It is proved that the relevance of socio-humanities and philosophy is a response to the challenges of the modern technology-based civilization, where exact and natural sciences call for revival of a philosophic component in the education system and science. In the article, the main cause-and-effect relations that have resulted for modern societies in the demand for revival of philosophic and socio-humanitarian knowledge in science and education are revealed. A new paradigm for the development of philosophic and socio-humanitarian knowledge is presented.
The authors present the implementation results of a new interdisciplinary dialogue in the system of socio-humanities and natural sciences within the Zaporizhzhia State Medical University, where the Department of Social Studies has adapted and implemented a number of projects in this area. One of which is the School for Young Lecturers – project in the framework of practice-oriented education
The article emphasizes that the return of social science to the higher education system and its role in science must be considered as a complex, multi-level process that should be studied and comprehended for its optimal implementation.
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Lopatina, N. V. "A. V. Sokolov – classic of the branch science history and philosophy." Scientific and Technical Libraries 1, no. 2 (March 19, 2024): 64–73. http://dx.doi.org/10.33186/1027-3689-2024-2-64-73.
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The author analyzes the scientific legacy of Arkady Sokolov, an outstanding Russian information scientist, bibliographer, and philosopher. She follows the evolution of scholar’s theoretical concepts in the context of history and philosophy of library and information sciences. The article is based on the analysis of Sokolov’s key works, i. e. the textbook «The introduction into social communication theory”, professional conceptual publication “The philosophy of information”, his theses, and program articles. The author discusses A. V. Sokolov’s contribution into building of the methodological tradition in the library and information sciences. She focuses, in particular, on her own realization of the information approach and its transfer into the research field of library and information sciences. The author explores A. Sokolov’s philosophical concepts and their significance for solving the current problems in the field: development of human resources, defining the status and positioning of library, bibliography and bibliology sciences within the modern system of sciences. The author also expands on her personal memories of Arkady Sokolov.
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ÇİNÇİN, Kemal. "SPOR BİLİMLERİNDE YÖNELİMSELLİK, FELSEFE VE YÖNTEM." SOCIAL SCIENCE DEVELOPMENT JOURNAL 7, no. 33 (September 15, 2022): 437–43. http://dx.doi.org/10.31567/ssd.707.
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The importance of sports sciences increases day by day in individual and social fields. In addition to contributing to the development and protection of physical and mental abilities of individuals, sports sciences are expected to include activities that address a complex process concerning directly the public health, culture and economy. In this sense, sport, as a human action, turns into a phenomenon that needs to be dealt with ontologically, epistemologically and ethically. It can be said that the current discussions in the field of the history and philosophy of science also include the methodological problems of sports sciences. It is difficult to say that philosophy is sufficiently and effectively utilized in solving possible problems encountered in the field of sports sciences. The content of undergraduate course content and athlete training in faculties of sports sciences, which have practical repetitions to a large extent, has caused mental preparation and reactions to be far from the field of philosophy. It is clear that mental preparation is an important part of both training and competitions. It is undoubtedly important for the success of the athlete and the development of the sport that this preparation is handled together with the discipline of philosophy beyond a mere motivation process. In this sense, the effect of intentionality, especially in team games, and its effects on team skill will be discussed with a mathematical modeling example in the present study. Thus, it is aimed to increase the possibility of testing the limits of human skills and to reveal a new set of ethical and technical discussions. As a result of these developments, it is expected that important contributions to the universal identity of sports will be revealed and the concept of human will be reconsidered. In the study, it is aimed to evaluate the actions of athletes with a different perspective from a philosophical and mathematical point of view. Keywords: Sport, Philosophy, Mathematics, Modeling, Intentionality
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Combs, Allan. "Implications ofThe Chalice and the Bladefor the social and human sciences." World Futures 25, no. 3-4 (August 1988): 309–13. http://dx.doi.org/10.1080/02604027.1988.9972096.
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Sager, Alex, and Albert R. Spencer. "Liberation Pragmatism: Dussel and Dewey in Dialogue." Contemporary Pragmatism 13, no. 4 (December 1, 2016): 420–39. http://dx.doi.org/10.1163/18758185-01304005.
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Enrique Dussel and John Dewey share commitments to philosophical theory and practice aimed at addressing human problems, democratic modes of inquiry, and progressive social reform, but also maintain productive differences in their fundamental starting point for political philosophy and their use of the social sciences. Dussel provides a corrective to Dewey’s Eurocentrism and to his tendency to underplay the challenges of incorporating marginalized populations by insisting that social and political philosophy begin from the perspective of the marginalized and excluded. Simultaneously, Dewey encourages a modest experimental and fallibilist approach to social transformation that promises more feasible social reforms than Dussel’s approach rooted in phenomenology and the critical social sciences.
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FONSECA, EDUARDO GIANNETTI DA. "O Capital Humano na Filosofia Social de Marshall." Brazilian Journal of Political Economy 12, no. 2 (April 1992): 223–48. http://dx.doi.org/10.1590/0101-31571992-0667.
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RESUMO Como explicar os amplos e persistentes diferenciais da produtividade per capita na economia mundial? Do ponto de vista marshalliano, essas diferenças estão relacionadas a fatores microeconômicos (por exemplo, organização) e, em particular, ao investimento per capita em seres humanos como agentes de produção. Marshall acreditava que a importância relativa do trabalho mental em relação ao trabalho manual tendia a aumentar com o tempo; e sustentava que o capital humano - ou seja, os atributos físicos, morais e cognitivos de trabalhadores, profissionais e homens de negócios - é um dos mais importantes de todos os insumos na função de produção e um dos elementos-chave no processo de crescimento orgânico. O objetivo deste artigo é apresentar o pensamento teórico e normativo de Marshall sobre o papel econômico da educação e trazer sua contribuição pioneira à teoria moderna do capital humano.
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Jaffro, Laurent, and Vinícius França Freitas. "Why Thomas Reid Matters to the Epistemology of the Social Sciences." Philosophical Quarterly 70, no. 279 (June 13, 2019): 282–301. http://dx.doi.org/10.1093/pq/pqz031.
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Abstract Little attention has been paid to the fact that Thomas Reid's epistemology applies to ‘political reasoning’ as well as to various operations of the mind. Reid was interested in identifying the ‘first principles’ of political science as he did with other domains of human knowledge. This raises the question of the extent to which the study of human action falls within the competence of ‘common sense’. Our aim is to reconstruct and assess Reid's epistemology of the sciences of social action and to determine how it connects with the fundamental tenets of his general epistemology. In the first part, we portray Reid as a methodological individualist and focus on the status of the first principles of political reasoning. The second part examines Reid's views on the explanatory power of the principles of human action. Finally, we draw a parallel between Reid's epistemology and the methodology of Weberian sociology.
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Guseynov, Аbdusalam А., and Andrey V. Smirnov. "Institute of Philosophy as a State Organization and Social Institution." Voprosy Filosofii, no. 11 (2021): 5–21. http://dx.doi.org/10.21146/0042-8744-2021-11-5-21.
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The article examines the 100-year history of the Institute of Philosophy of the Russian Academy of Sciences (IF) as a state organization and a special social institution. It traces the history of systematization of philosophical knowledge in an encyclopedic form: the initial plan (early 1920s) of G.G. Shpet to focus efforts on the question “What is philosophy?”; the project of the historical study of philosophy in the light of materialistic dialectics as its pinnacle (1928–1930); a partly realized plan (late 1930 – early 1940) of writing a 7-volume world history of philosophy; “Philosophical Encyclopedia” in 5 volumes (1960–1970); “New Philosophical Encyclopedia” (2000–2001) in 4 volumes. The article shows the contradictory interaction of the tasks of the study of philosophy and its development. In the history of IF, the following stages are highlighted: the dogmatism of 1930–1940, the humanistic turn of the mid-1950s, rejection of the monopoly of Marxist philosophy, pluralism of post-Soviet philosophy. The contemporary situation has put into question the traditional beliefs what a human being is. The challenges from the brain and cognitive sciences highlight a new understanding of consciousness and reason, which creates a common field of research for the IF and exciting creative perspectives for its staff
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Malinkin, Alexander. "Voloshinov-Bakhtin’s Sociological Method in the Science of Language (on the example of the book “Marxism and the Philosophy of Language”)." Sociological Journal 28, no. 3 (September 29, 2022): 91–117. http://dx.doi.org/10.19181/socjour.2022.28.3.9153.
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This article discusses the attributes of the sociological method of V.N.Voloshinov (M.M.Bakhtin) on the example of the book “Marxism and the Philosophy of Language”. Analysis was conducted in the context of the early works of the Soviet philosopher, while taking into consideration their study by Yu. Davydov, S.G. Bocharov’s recollections of Bakhtin, as well as the author's previous article on a related topic. It is substantiated that Bakhtin's worldview evolved over time, with him having been influenced in parallel and in sequence by the ideas of the most prominent German philosophers of the first quarter of the 20th century: G.Simmel, G.Cohen, E.Cassirer, E.Husserl, M.Scheler and others. The desire to develop an independent system of views, starting from the phenomenological sociology of Scheler, led Bakhtin in his work “Problems of Dostoevsky's Creativity” to the idea of human consciousness’ “dialogism” being a member of society (an individual). In the work “Marxism and the Philosophy of Language”, Voloshinov-Bakhtin “materialistically” interprets Cassirer’s “philosophy of symbolic forms” and comes to the idea of “inter-individuality” of the ideological code environment (inter-subjectivity) as a fundamental socio-cultural phenomenon that should serve as the basis for understanding both individual consciousness and all forms of human culture.
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Miura, Asako, and Naohiro Matsumura. "Social intelligence design: a junction between engineering and social sciences." AI & SOCIETY 23, no. 2 (September 5, 2007): 139–45. http://dx.doi.org/10.1007/s00146-007-0139-9.
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Lins Lemos, Italo. "EDITORIAL." Acta Scientiarum. Human and Social Sciences 44, no. 3 (September 5, 2023): e69493. http://dx.doi.org/10.4025/actascihumansoc.v44i3.69493.
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A revista Acta Scientiarum. Human and Social Sciences tem a satisfação de apresentar aos seus leitores o volume 44, número 3, de 2022. O atual número é composto por um total de 10 (dez) artigos, estando 7 (sete) deles distribuídos na seção “Social Sciences [Ciências Sociais]” e 3 (três) na seção “Philosophy [Filosofia]”.
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Johansson, Lars-Göran. "Induction, Experimentation and Causation in the Social Sciences." Philosophies 6, no. 4 (December 16, 2021): 105. http://dx.doi.org/10.3390/philosophies6040105.
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Inductive thinking is a universal human habit; we generalise from our experiences the best we can. The induction problem is to identify which observed regularities provide reasonable justification for inductive conclusions. In the natural sciences, we can often use strict laws in making successful inferences about unobserved states of affairs. In the social sciences, by contrast, we have no strict laws, only regularities which most often are conditioned on ceteris paribus clauses. This makes it much more difficult to make reliable inferences in the social sciences. In particular, we want knowledge about general causal relations in order to be able to determine what to do in order to achieve a certain state of affairs. Knowledge about causal relations that are also valid in the future requires experiments or so called ‘natural experiments’. Only knowledge derived from such experiences enable us to draw reasonably reliable inferences about how to act in order to achieve our goals.
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CURIS, Cecilia. "PHILOSOPHY OF INTERDISCIPLINARITY." Pro Edu. International Journal of Educational Sciences 3, no. 5 (June 27, 2021): 48–52. http://dx.doi.org/10.26520/peijes.2021.5.3.48-52.
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The interdisciplinary approach in science is becoming more widespread today. It is gratifying that in the age of applied sciences, in which technology prevails, philosophy as the core of the humanities is restored to its status. Starting from the definition of philosophy that includes notions such as knowledge, values, reason, existence, mind, language, it is not surprising the attitude of modern man in relation to the rational approach of including this fundamental discipline in scientific research in any field. This reconceptualization is absolutely necessary for the progress of humanity starting from the assumption that no field of scientific research can exist without a series of methodological principles. Consequently, we can consider philosophy, the theoretical foundation of any science and more than that, a science applied, per se with resonance in everyday existence. What can be more important for the human being than explaining the meaning of life, the relationship with peers and the psychological motivation of its existence in this world? Thus, philosophy can be the promoter of the active attitude of the individual in any social field. It is important to consider the model of the individual who from a moral point of view is interested, participatory, has a purpose and correctly defines his duties towards himself and society. These coordinates define the pattern of the human being capable of participating in the progress of humanity
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Rosa, Andi. "Integrasi Filsafat dan Ilmu Sosial Holistik dalam Menafsirkan Al-Qur'an." Aqlania 14, no. 1 (June 22, 2023): 41–68. http://dx.doi.org/10.32678/aqlania.v14i1.7816.
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This study examines the relationship of holistic social science to the field of Al-Qur'an interpretation. Holistic social science in question is social science based on three aspects in the philosophy of science or the collaboration of various scholars related to the subject of interpretation. The research method used is ontological analysis from the (social) philosophy of science and related to the epistemological character of the thematic interpretation. Compiling and understanding interpretations related to certain scientific fields, including the social field, without the help of a philosophy of science is something that is not sufficient to dialogue reality with the context of the Qur’an verses. Therefore, it is not enough for the interpreters of the Qur'an to rely only on scientific data from the research of the Kantian paradigm without verifying them in a more contextual and actual study based on the intended holistic paradigm. Philosophy and related social sciences at the same time or the cooperation of various social sciences is a holistic paradigm that is needed in exploring an interpretation related to the subject of interpretation or the problem to be dialogued with verses, especially in the field of thematic interpretation. For this holistic paradigm can have functions: First, the position of philosophy of science can offer a proportional dialogue between text and context. Second, the collaboration of science, philosophy, and art can make the social sciences in particular not forget their basic goals and interests, namely: to create a better human life and to make it liberating or emancipatory interpretations.
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Hejazi, AL-Ghaswyneh M. "THE ISLAMISM OF SOCIAL RESEARCH, AND USE OF THE MODERN TECHNOLOGICAL MEDIA." International Journal of Social Sciences & Economic Environment 3, no. 2 (December 30, 2018): 09–14. http://dx.doi.org/10.53882/ijssee.2018.0302002.
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Islamization of human sciences is a widely discussed topic in Islamic intellectual discourse since it does not work in opposition to modern science, but rather as an ally of it. Efforts are being undertaken to incorporate Islamic knowledge into current human/social science in order to promote Islamization. By assessing needs, prospects, and obstacles, Muslim social scientists have made major contributions to the field of human understanding Islamization, according to this study. According to a review of relevant literature, in order to develop and preserve Islamic Civilization, modern civilization must embrace Islamize human sciences. Many attempts have been made by Islamic sociologists from all around the Muslim world to introduce and incorporate Islamization into societies. These educational institutions, which have been established and curricula and courses implemented, are teaching Islamization of human sciences. Islamic sociology is one of the endeavours in the quest to comprehend society's faults from an Islamic perspective and how to address them in light of the Quran and Sunnah. Despite the excellent achievements of Muslim social scientists, several hurdles exist. Inadequate training and instruction to integrate Islamic philosophy into the curriculum are among them. Progress is hampered by issues in sociology, politics, economics, and religion. To advance Islamization of Human Sciences today, the Muslim Ummah should unite under an unified worldview and ideology. Keywords: Mulim, Islamic, Social Sciences, Intellectual, , Ummah
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Michalec, Paul. "The Future of Experiential Education as a Profession." Journal of Experiential Education 16, no. 2 (August 1993): 48–53. http://dx.doi.org/10.1177/105382599301600210.
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The present is a time of reassessment of dominant ideas across the human sciences (a designation broader than and inclusive of the conventional social sciences), extending to law, art, architecture, philosophy, literature, and even the natural sciences. This reassessment is more salient in some disciplines than in others, but its presence is pervasive (Marcus and Fischer 1986, p.7).
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Soboleva, Maja. "The Notion of Philosophical Knowledge and the Situation of Philosophy Today." Transcultural Studies 12, no. 2 (February 11, 2016): 183–92. http://dx.doi.org/10.1163/23751606-01202001.
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In this volume, scholars in the human sciences from different countries examine the meaning of philosophical knowledge today. The answer to the question of what is philosophical knowledge is not self-evident because of different cultural traditions in which national philosophies are situated. Thus philosophical knowledge can be understood as knowledge of history of philosophy, or of philosophical systems, schools and methodologies; or it can be seen as the ability to solve philosophical problems. Sometimes philosophical investigations affect not philosophy alone, but extend to other disciplines. One significant fact is that the problem of philosophical knowledge is not restricted to the theory of philosophy, but reflects the situation in philosophy itself, as well as the status of philosophy among other human sciences and its social prestige in general. Whether we still need philosophy today, in the period of total austerity, will depend upon what criteria we use to define the image of philosophy and its knowledge. On the other hand, the concerns about philosophy today – diagnosed in the present volume – are not merely intra-disciplinary; they are decisive for social outcomes in the world of today. These social outcomes – for educational curricula, for the position of women and minorities, for the political process and the formation of civil society – are the focus of the papers in this issue. In its totality, the issue offers an overview of the contemporary situation in philosophy in different countries in the ‘new’ Europe, which allows reflection about the differences and general tendencies in its development.
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Montmarquet, James. "Moral Character and Social Science Research." Philosophy 78, no. 3 (July 2003): 355–68. http://dx.doi.org/10.1017/s0031819103000342.
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Gilbert Harman and John Doris (among others) have maintained that experimental studies of human behaviour give good grounds for denying the very existence of moral character. This research, according to Harman and Doris, shows human behaviour to be dependent not on character but mainly on one's ‘situation.’ My paper develops a number of criticisms of this view, among them that social science experiments are ill-suited to study character, insofar as they do not estimate the role of character in continuously shaping the direction of one's life—including what situations one is apt to get into in the first place.
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Sommers, Christina. "The Feminist Revelation." Social Philosophy and Policy 8, no. 1 (1990): 141–58. http://dx.doi.org/10.1017/s0265052500003782.
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In the Proceedings of the American Philosophical Association for the fall of 1988, we find the view that “the power of philosophy lies in its radicalness.” The author, Tom Foster Digby, tells us that in our own day “the radical potency of philosophy is particularly well-illustrated by contemporary feminist philosophy” in ways that “could eventually reorder human life.” The claim that philosophy is essentially radical has deep historical roots.Aristotle and Plato each created a distinctive style of social philosophy. Following Ernest Barker, I shall call Aristotle's way of doing social philosophy “whiggish,” having in mind that the O.E.D. characterizes ‘whig’ as “a word that says in one syllable what ‘conservative liberal’ says in seven.” Later whigs shared with Aristotle the conviction that traditional arrangements have great moral weight, and that common opinion is a primary source of moral truth. The paradigm example of a whig moral philosopher is Henry Sidgwick, with his constant appeal to Common Sense and to “established morality.” On the more liberal side, we have philosophers like David Hume who cautions us to “adjust [political] innovations as much as possible to the ancient fabric,” and William James who insists that the liberal philosopher must reject radicalism.In modern times, many social philosophers have followed the more radical example of Plato, who was convinced that common opinion was benighted and in need of much consciousness-raising. Looking on society as a Cave that distorted real values, Plato showed a great readiness to discount traditional arrangements. He was perhaps the first philosopher to construct an ideal of a society that reflected principles of justice, inspiring generations of utopian social philosophers.
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Silva, Drance Elias da. "Representação e ciências sociais." Revista Ágora Filosófica 1, no. 1 (February 19, 2016): 109–26. http://dx.doi.org/10.25247/p1982-999x.2016.v1n1.p109-126.
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This Article may be situated within the rapport field between Philosophy and Social Sciences, at the search regarding to the concept concerning the Representation. Regarding to Philosophy, under a general view, the concept, concerning Representation, has been, since a long time, understood as a trail which one would get througl reaching to the real and true ones. Representation, as the thought contents expression form had not been known departing from Philosophy as a barrier against the objectivity concerning the knowledge. Representation, in its source, has been constituting itself a cognictive, inmanent reflection, related to the conscience inner subjectivity. But departing from the episthemological point of view, it has been not so easy for the campus concerning the Culture Sciences as a totality. In the theory regarding to knowledge, the Social Sciences campus and, more specifically, in the human life Symbolic dimension constitutive aspects, it has been, often, accepted negatively as an entry door for the histotical social reality. Nowadays, one may conclude that the contents concerning the Culture are deeply rooted within the histotical reality, which may present new dimension the reading regarding to the Symbolical side concerning the human life, under the view regarding to the unseen aspect, such as the intellectualistic Western dominant Culture allows understanding the way which could be in.
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Zakharova, Elena Yu. "The Art of Being a Human: The Need for Anthropological Practices." Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 20, no. 4 (November 23, 2020): 359–63. http://dx.doi.org/10.18500/1819-7671-2020-20-4-359-363.
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The article is devoted to the need to study anthropological practices in modern socio-humanitarian science. The problem of underestimation of the anthropological side of the study of practices is revealed. The main reason for this underestimation is the influence of Marxism on the whole philosophy of the 19th and 20th centhuries. The loss of the authority in science by Marxism and positivism made it possible to make a methodological turn from the world of science to the world of life in the 1950s and 1960s, and in the 1960s – 70s to return to the initial ethical understanding of “practice” as an act, activity aimed at the benefit of a man. In modern science, interest has shifted from the social sciences to the humanities. The Russian philosopher A. Yu. Ashkerov predicts the transformation of social philosophy into social anthropology, the main methodology of which will be existential comparative studies. It is also proved in the article that anthropological phenomena today are the quintessence, the summed entity, more precisely the community, where all possible non-identical to each other beginnings and forces of being exist “inseparably and without merging”. Anthropological is initial, but it is able to realize itself only through individually psychological and social, which is the essence of the form of objectification. However, in order to return to oneself, the anthropological must become non-objectified, and reach the level of self-determination. In cyclicality, in the activity of objectification – reobjectification, a “fabric of history”, a circle of human being, where a person is able to grow up in creativity, is formed.
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Kaurin, Dragoljub. "Cyclical theories of social change: Spengler and Toynbee." Sociologija 49, no. 4 (2007): 289–312. http://dx.doi.org/10.2298/soc0704289k.
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This paper is centrally concerned with discussing critically and rethinking the theoretical concepts put forward by Oswald Spengler in Decline of the West and Arnold Toynbee in A Study of History. It focuses on the theoretical, heuristic and epistemological value of these theories in the era of renaissance of philosophic history in some quarters (see for example Graham, 2002) and cooperation between social sciences. Spengler is credited with the idea of historical cycles, rethinking of the progressivist view and discovering a radically different approach to the study of the human past, which is embodied in his idea of culture as the proper unit for historical and sociological study. However, some of his views proved to be intrinsically intellectually dubious, but on the whole, his was a major contribution to the study of social change. Arnold Toynbee on the other hand was more empirically and sociologically oriented, while Spengler?s views are more heavily philosophical. Toynbee partly developed his ideas rather consistently, but at the same time included many unclear and inaccurate points in his theory. Both authors can be rightfully considered to be classical authors in this field and both provided incentive for studies that cross-cut social sciences (philosophy, history, sociology). Moreover, Decline of the West and A Study of History are truly post-disciplinary works.
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Prasetya, Damar. "PHILOSOPHY EDUCATION FOR CHILDREN." Jurnal Filsafat Indonesia 3, no. 3 (September 26, 2020): 109–14. http://dx.doi.org/10.23887/jfi.v3i3.24973.
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Fundamentals of all subjects in higher university education were being taught since early childhood. The basic concepts of biology, medicine and physics were mandatory introduced as natural sciences subjects (ilmu pengetahuan alam) in elementary school curriculum as well as social sciences (ilmu pengetahuan sosial), languages and even religion. These early introduction of subjects will make sure that every children are exposed to this particular education to enrich their knowledge and skill. However, philosophy is not formally available in national curriculum until university level. Paradoxically, one of the essence of philosophy is to ensure a human being is capable to perform critical thinking in their later life. This review aims to delineate the urgency and benefit of introducing philosophy in children in either formal or informal form of education. The early introduction of philosophy will nurture and sharpen the process of thinking in children thus will help them to become a wiser adult in the future. This concept might be a consideration of inserting philosophy as one of the subject in national curriculum.
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Ciszek, Mariusz. "The Philosophy of Perceiving the Human Environment from the Perspective of Environmental Social Psychology and Environmental Sociology (Implications for Sustainable Environmental and Health Security)." Problemy Ekorozwoju 15, no. 2 (July 1, 2020): 211–22. http://dx.doi.org/10.35784/pe.2020.2.21.
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Environmental issues constitute more and more eagerly undertaken scientific issues. It is probably due to the contemporary situation, in which the threats to the environment inhabited by people are increasing. Importantly, the problems of this type are not only examined within the framework of environmental or ecological sciences but also the social sciences and humanities. There is nothing strange about it; after all, the society in which a person lives is a crucial element of the human environment. Every person’s life takes place in a particular environment, the state of which affects people, their psychophysical health and well-being, the fulfillment of life necessities, behavior, and functioning in society. Such issues are discussed within the framework of environmental social psychology and environmental sociology. This article is devoted precisely to these disciplines. The publication briefly presents the essence of these environmental social sciences (starting from the characteristics of environmental social psychology, and then moving to environmental sociology). However, their essence was shown from the perspective of a specific, concise philosophy (vision) of perceiving the human environment that can be found in these social sciences. The human environment can be understood in various ways, not necessarily coinciding with what is considered the environment in natural sciences. This vision of perception of the human environment in the publication is a useful criterion for the interpretation and division of these disciplines into two basic variants – traditional (typical humanistic and social, currently applicable) and postulated model (socio-natural). It is also able to guarantee sustainable environmental (ecological and health) security.
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Huff, Toby E. "The Return of Grand Theory in the Human Sciences." Philosophy of the Social Sciences 19, no. 1 (March 1989): 120–28. http://dx.doi.org/10.1177/004839318901900114.
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JIJYAN, Anahit, Romik KOCHARYAN, and Nerses KOCHARYAN. "The Truth and Non-Truth of the “Social”. The Problem of Human Identity and Coexistence." WISDOM 23, no. 3 (September 25, 2022): 48–58. http://dx.doi.org/10.24234/wisdom.v23i3.819.
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The article discusses the concept of the “social”, which is basic for all social sciences and the object of study and perfecting impact. In professional literature, it has been revealed that the concept of the social is determined through predication with other significant phenomena of social life, such as relationships, actions, actors, structures, etc. Authors, in regard to their conception of “wisdom-oriented social science” and concretely of “sociology of wisdom”, suggest their own definition of the “social” as the intention, the image and the fulfilment of the improvement of human existence, coexistence and interaction of human beings as such. The new definition reveals the profound council of wisdom expressing the essential and principally preferable properties of nature, being and inner-perfection of the “social”.
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KELLY, ÁINE. "“A Radiant and Productive Atmosphere”: Encounters of Wallace Stevens and Stanley Cavell." Journal of American Studies 46, no. 3 (March 23, 2012): 681–94. http://dx.doi.org/10.1017/s002187581100137x.
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Writing on such diverse works as Shakespeare'sKing Lear, Wallace Stevens's “Sunday Morning” and Vincente Minnelli'sThe Bandwagon, Stanley Cavell is a philosopher consistently moved to philosophize in the realm of the aesthetic. Cavell invokes Stevens, particularly, at moments of hisoeuvreboth casual and constructive. In a commemorative address of the “Pontigny-en-Amérique” encounters at Mount Holyoke College in 2006, Cavell takes Stevens as his direct subject. During the original Pontigny colloquia, held during the wartime summers of 1942–44, some of the leading European figures in the arts and sciences (among them Hannah Arendt and Claude Lévi-Strauss) gathered at Mount Holyoke with their American peers (Stevens, John Peale Bishop and Marianne Moore) for conversations about the future of human civilization and the place of philosophy in a precarious world. Stevens suggested at the Pontigny meeting that the philosopher, compared unfavourably to the poet, “fails to discover.” As it is precisely Cavell's acknowledgement of the accidental or the unexpected as displaced from philosophy that draws him to the writings of Stevens, the Mount Holyoke encounters promise an illuminating dialogue between the two. The affinity between such central champions of the poetic dimension of American philosophy is sometimes obvious, more times in question.
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Satybaldieva, D. S. "THE CATEGORY OF "PERFECTION" IN AL-FARABI'S PHILOSOPHY." Al-Farabi 79, no. 3 (September 15, 2022): 15–25. http://dx.doi.org/10.48010/2022.3/1999-5911.02.
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The article is devoted to the study of the category of “perfection”, presented in the philosophy of Al-Farabi in the following natural-scientific, historicalphilosophical, social, ethical and aesthetic treatises: “On the Views of the Inhabitants of the Virtuous City”, “On the Origin of Sciences”, “Indicating the Path to Happiness”, “Civil Policy”, “Aphorisms of a Statesman”, “The Great Book of Music”. While analyzing the category of “perfection”, Al-Farabi places it in the context of achievement of human happiness. The study concludes that the category of “perfection” in AlFarabi’s treatises manifests itself at the ontological, axiological, religious, social, ethical and aesthetic levels of philosophical understanding.
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Vertovšek, Nenad, and Ivana Greguric Knežević. "Philosophy and Consciousness in the Future." In medias res 9, no. 16 (May 26, 2020): 2511–22. http://dx.doi.org/10.46640/imr.9.16.3.
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Natural sciences and technologies place artificial intelligence, robotics and cyborgs at the centre of human attention. However, virtual and augmented reality and the unthinkable possibilities of the future media and communication between individuals and social groups might be deeper and broader than we think, and evolve in forms we have not hoped for. If philosophy wants to focus on the essence of scientific-technical age, it must reflect on the very foundations of computer-operational thinking, because artificial intelligence has already started to develop its own consciousness and may, in the future, devise a strategy of development beyond man and without man.
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Morgan, Mary S., and Till Grüne-Yanoff. "Modeling Practices in the Social and Human Sciences. An Interdisciplinary Exchange." Perspectives on Science 21, no. 2 (June 2013): 143–56. http://dx.doi.org/10.1162/posc_a_00089.
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Waltrick, Luciana Teixeira, Fernando Hellmann, Gelcemar Oliveira Farias, and Alcyane Marinho. "Motion picture resources and bioethics teaching in the human movement sciences." Revista Bioética 30, no. 4 (December 2022): 744–57. http://dx.doi.org/10.1590/1983-80422022304566en.
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Abstract This descriptive-exploratory study conducted with graduates from the Graduate Program in Human Movement Sciences at the Santa Catarina State University sought to understand the meanings of using movies in bioethics teaching and to identify motion pictures with bioethical themes related to exercise and health in the human movement sciences. Data were collected using semi-structured interviews and investigated by content analysis. A priori categories were based on the objectives. The participants’ answers generated the a posteriori subcategories, organized as follows: contributions to bioethics learning for the Graduate Program in Human Movement Sciences and professional life; and perceptions about using motion pictures as a pedagogical resource, including suggestions of movies and themes specific to the course. Movie resources with related themes make learning more meaningful and pleasurable, bringing the students’ professional realities closer to the bioethical content, facilitating such learning.
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Ackers, Peter. "Pluralisms? Social philosophy, social science and public policy in employment relations and human resource management." Journal of Industrial Relations 63, no. 2 (January 20, 2021): 263–79. http://dx.doi.org/10.1177/0022185620983970.
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Alan Fox's frames of reference has sparked over half a century of debate between employment relations/human resource management pluralists, radicals and unitarists. But the notion of industrial relations pluralism itself continues to be highly disputed. This commentary tracks the journey from classical pluralism to neo-pluralism, then addresses three articles that offer a variety of radical pluralist alternatives. A fourth paper discussed, suggests a quantitative approach to testing Fox's frames, but this article makes a case for retaining the qualitative, case study method. A fifth explores the revival of paternalism on the border between unitarism and pluralism. Overall, the article argues that classical pluralism, based on trade unions and collective bargaining, is now outdated, but that neo-pluralism is capable of carrying forward its pragmatic, institutional spirit to explore the empirical complexity of contemporary employment relationships around the world. Finally, the discussion of employment relations pluralisms needs to re-engage with the wider political pluralism debate about liberal democratic societies and market economies.
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Liu, James H. "Neo-Confucian epistemology and Chinese philosophy: Practical postulates for actioning psychology as a human science." Asian Journal of Social Psychology 20, no. 2 (April 2017): 137–49. http://dx.doi.org/10.1111/ajsp.12168.
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Kasputis, Juozas. "Scholar Entangled: The Unattainable Detachment in Social Inquiry." Problemos 100 (October 15, 2021): 87–99. http://dx.doi.org/10.15388/problemos.100.7.
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The practice of social studies continues to be a complicated scientific endeavor. From an epistemological point of view, the social sciences, unlike the natural sciences, do not conform to the predominant definition of science. The existing differences among expositions of “science,” “inquiry,” and “studies” lie with the contested role of the intellectual who is embarked on understanding the social realm. The “maturity” of the social sciences is usually discussed in the context of objectivity and rationality. But continuing epistemological debates would be insufficient without reference to the scholar as a human studying humans. The philosophy of science has focused mainly on the procedures of knowledge accumulation, neglecting social context and its implications for inquiry. To address this neglect, this essay sets out first to retrace doubts about the role of the scholar that emerged with the institutionalization of the social sciences at the outset of the twentieth century and then to rethink these issues in terms of recent scientific developments. What surfaces is a new, participatory role for scholars that demands responsible contextualization and a broader conception of causal stories.
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Philosophicum, Forum. "Christian Philosophy facing Naturalism." Forum Philosophicum 28, no. 1 (June 22, 2023): 211–12. http://dx.doi.org/10.35765/forphil.2023.2801.12.
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The dispute between naturalism and anti-naturalism has been underway almost since the very beginnings of philosophy. Christian thinkers, by proclaiming that God as Creator transcends the reality He has created, and that human beings as persons transcend the material world, have entered this dispute on the anti-naturalist side. The contemporary dominance in culture of the naturalistic paradigm requires Christian philosophy to reflect on naturalism in the broadest sense (in its various forms), together with its conditions and consequences, and to rethink its relationship to this philosophical tradition. Naturalism rejects the possibility of something existing, being known, or being explained that is separate from the material reality given in empirical cognition. Along with this, it denies human beings transcendence with respect to the natural or social world. In its contemporary iteration, this tradition appeals to the solutions and methods of domain-specific forms of scientific inquiry, relying on them for its own authority. For Christian philosophy, naturalism represents a powerful challenge. It is possible to see in it a threat to Christian philosophy, but it is also possible to discern in it an opportunity for a more critical evaluation of Christian philosophy’s previous solutions, and an opportunity to develop new ones. There is a need for a better understanding of naturalism itself, as well as of what the various domain-specific sciences (including the natural and social sciences, as well as the humanities and, currently, neuroscientific research in particular) have to say about the world and about human beings. Systematic and historico-philosophical questions equally still call for debate – in relation to the centuries-old dispute between naturalism and anti-naturalism, as well as the changing place of Christian thought within it. In our own time, one can witness diverse attempts by Christian thinkers both to critically discuss naturalistic positions and to implement naturalistic approaches or solutions within Christian thought itself. Certainly, the latter cannot ignore the fact that naturalism allows philosophy to maintain cognitive contact with domain-specific forms of scientific inquiry. The organizers plan to conduct this conference in hybrid mode, combining both online and onsite elements. This model will allow all interested persons to participate, while also offering those wishing to actually come to Jesuit University Ignatianum in Krakow the possibility of doing so.