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Artículos de revistas sobre el tema "Social sciences -> philosophy -> social"

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Publicado: 25 de julio de 2024
Última modificación: 27 de julio de 2024

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1

Bryant, C. G. A. y J. O. Wisdom. "Philosophy of the Social Sciences". British Journal of Sociology 41, n.º 2 (junio de 1990): 295. http://dx.doi.org/10.2307/590879.

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2

Schmidt, Hajo. "Philosophy of the Social Sciences". Philosophy and History 19, n.º 1 (1986): 4–5. http://dx.doi.org/10.5840/philhist198619128.

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3

Cooke, Maeve. "Philosophy and the Social Sciences". Philosophy & Social Criticism 43, n.º 3 (marzo de 2017): 260–61. http://dx.doi.org/10.1177/0191453716671832.

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4

Joaquin, Jeremiah Joven B. y Hazel T. Biana. "From Social Construction to Social Critique: An Interview with Sally Haslanger". Hypatia 37, n.º 1 (2022): 164–76. http://dx.doi.org/10.1017/hyp.2021.82.

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AbstractSally Haslanger (b. 1955) is Ford Professor of Philosophy and Women's and Gender Studies at the Massachusetts Institute of Technology and a leading contemporary feminist philosopher. She has worked on analytic metaphysics, epistemology, and ancient philosophy. Her areas of interest are social and political philosophy, feminist theory, and critical race theory. Her 2012 book, Resisting Reality: Social Construction and Social Critique, collects papers published over the course of twenty years that link work in contemporary metaphysics, epistemology, and philosophy of language with social and political issues concerning gender, race, and the family. It was awarded the 2014 Joseph B. Gittler Prize for “outstanding scholarly contribution in the field of the philosophy of one or more of the social sciences.” In this interview, done in the wake of the COVID-19 pandemic and the #BlackLivesMatter movement, we discuss her ideas on social practices, social structure, and structural explanation. We also delve into her debunking project of elucidating the notion of ideology in a way that links it with contemporary work in epistemology, philosophy of language, and philosophy of mind, and to do justice to the materiality of social practices and social structures.
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5

Birner, Jack. "Complexity and social sciences". On the Horizon 23, n.º 2 (11 de mayo de 2015): 100–106. http://dx.doi.org/10.1108/oth-02-2015-0007.

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Purpose – The purpose of this paper is to give an outline of the main topics of an introductory course in complexity and social sciences. Design/methodology/approach – This paper consists of a survey of the main issues and some of the classical literature for an audience with no background in philosophy of science, social philosophy, the literature on complex systems and social choice. Findings – In the didactical framework of the article, it would be more accurate to speak of learning objectives rather than findings. The learning objectives are the acquisition of the basic knowledge for understanding the features, the possibilities and the limitations of scientific explanations and predictions and their applications in the long-term perspective of complex social systems. Research limitations/implications – Again, the implications are didactic. The basic knowledge that constitutes the learning objective of the course serves to give students the instruments for recognizing the main opportunities and obstacles in social forecasting. Practical implications – The practical implications of this paper include making students aware of complexity-related problems in their working environment and of the opportunities and constraints involved in solving them. Social implications – Operators who are aware of the main issues involved can contribute to a more balanced approach to social forecasting: avoiding to raise unrealistic expectations and making more efficient use of the available instruments. Originality/value – This paper summarizes an original combination of elements from the philosophy of science, epistemology, social philosophy and social choice.
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6

Turner, Stephen y Anthony Flew. "Thinking about Social Thinking: The Philosophy of the Social Sciences." Contemporary Sociology 15, n.º 2 (marzo de 1986): 278. http://dx.doi.org/10.2307/2071731.

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7

Mestrovic, Stjepan G., Anthony Flew y Roger Trigg. "Thinking about Social Thinking: The Philosophy of the Social Sciences". Sociological Analysis 48, n.º 2 (1987): 183. http://dx.doi.org/10.2307/3711206.

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8

Barrow, Robin. "Social Science, Philosophy and Education". Philosophical Inquiry in Education 26, n.º 2 (14 de septiembre de 2020): 146–55. http://dx.doi.org/10.7202/1071437ar.

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This essay argues for the urgent need for philosophy as the necessary first step in any educational undertaking. Philosophy is involved with making fine distinctions which are necessary to clarify concepts and terms. The paper focuses primarily on the problems with an overreliance on scientific research in the social sciences, with special emphasis on the dangers posed in educational research. Three specific problems are identified. First, the emphasis on scientific research downgrades non-scientific research, which may be more appropriate as modes of inquiry in many aspects of education. Second, the emphasis on scientific research distorts research in areas such as the arts and humanities because individual success as a scholar is largely measured by criteria that make sense in the natural sciences but not necessarily in the arts. Third, and most significantly, the paper questions whether social action and interaction can be investigated in a truly scientific manner.
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9

Fay, Brian. "For Science in the Social Sciences". Philosophy of the Social Sciences 36, n.º 2 (junio de 2006): 227–40. http://dx.doi.org/10.1177/0048393106287243.

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10

Olive, Leon y Brian Fay. "Contemporary Philosophy of Social Science". Revista Mexicana de Sociología 65, n.º 3 (julio de 2003): 717. http://dx.doi.org/10.2307/3541432.

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11

Levin, David Michael y David Braybrooke. "Philosophy of Social Science." Philosophical Review 98, n.º 4 (octubre de 1989): 566. http://dx.doi.org/10.2307/2185123.

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12

Vergeer, Charles. "Philosophy of social science". Journal of Social Intervention: Theory and Practice 24, n.º 4 (16 de diciembre de 2015): 71. http://dx.doi.org/10.18352/jsi.469.

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13

Sassower, Raphael. "Philosophy of Social Science". Journal of Economic Issues 24, n.º 4 (diciembre de 1990): 1172–75. http://dx.doi.org/10.1080/00213624.1990.11505114.

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14

Schlagwein, Daniel. "Natural sciences, philosophy of science and the orientation of the social sciences". Journal of Information Technology 36, n.º 1 (21 de enero de 2021): 85–89. http://dx.doi.org/10.1177/0268396220951203.

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15

Sapík, Miroslav. "Philosophy of social sciences, society and globalization". Kontakt 8, n.º 1 (26 de mayo de 2006): 66–71. http://dx.doi.org/10.32725/kont.2006.011.

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16

Yermolenko, Anatolii. "SOCIAL PHILOSOPHY IN THE STRUCTURE OF SOCIOHUMANITIES". Filosofska dumka (Philosophical Thought) -, n.º 5 (4 de diciembre de 2020): 6–22. http://dx.doi.org/10.15407/fd2020.05.006.

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In this article the author studies the place and the role of social philosophy in the architecture of the social sciences and humanities. The article focuses on the relationship between social philosophy, theory of society, theoretical sociology and social ethics. Based upon the application of the concept of paradigm in philosophy, the author shows key trends of the development of social sciences and humanities: the turn from the philosophy of conscience to the communication philosophy and the “rehabilitation of the practical philosophy”. In line with these trends, practical discourse philosophy is now playing the central role in the structure of the social sciences and humanities, the author says. By making a distinction between normative and descriptive dimensions of the social sciences and humanities, the author emphasizes the issue of their normative foundation and their moral and ethical re-orientation. The article analyzes discourse as an argumentative practice of founding social norms and values and as a meta-institution legitimizing social institutions. According to this approach, the social philosophy is considered as a meta-theory of social sciences, which include general social theory and theories of social systems. In this context, practical dis- course philosophy is playing a fundamental role for legitimizing specific social institutions. Social ethics also plays an important role, as it complements individual ethics, creating a system of institutional ethics, i.e. of political ethics, economic ethics, ethics of science and technology, environmental ethics. In this architectonics, social responsibility gets a new meaning, incorporating individual responsibility. Social responsibility is not an anonymous responsibility that neglects the individual responsibility, but a common responsibility implemented according to certain rules and procedures and creating the possibility to solve current problems of the globalized humanity.
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17

Pedersen, Jørgen. "Social philosophy". Philosophy & Social Criticism 38, n.º 6 (8 de mayo de 2012): 619–43. http://dx.doi.org/10.1177/0191453712442143.

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18

Takbir, Muhammad, Misnal Munir y Rizal Mustansyir. "Decolonizing Social Sciences in postcolonial countries: Reflection on the Social Sciences in Indonesia". Research, Society and Development 11, n.º 3 (7 de marzo de 2022): e54911327055. http://dx.doi.org/10.33448/rsd-v11i3.27055.

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This study re-scrutinizes the construction of social sciences in Indonesia determined the face of Indonesia today. The aim is to reveal power relations between the power regime and the the social sciences of production in Indonesia through discourse and historical dimensions, because the discourse dimension determines what is called true by a knowledge regime, while the historical dimension reveals the political context. The method used is qualitative research, while the approach used is decolonizing interpretative approach. This approach focuses on three things, namely: the critical influence on the hegemonic knowledge regime, the historicity of knowledge created from a certain social context, and the political economy that determines the interest of knowledge. The results of this study are (1) there are three hegemonic paradigms in the development of social sciences in Indonesia, namely; the Indological paradigm introduced by the Dutch colonial government, the modern social science paradigm introduced by the United States (US), and the contemporary social science paradigm under the influence of the market (neoliberalism); (2) as a response to the three paradigms, Indonesian intellectuals formulated a decolonization project which was articulated in three forms, namely; the indigenization of social sciences was initiated by the researchers at Indonesian Institute of Sciences, Nusantara Philosophy was initiated by the scholars at the Faculty of Philosophy, Universitas Gadjah Mada University, and the Islamization of knowledge or the integrated knowledge was initiated by the muslim scholars at the Islamic States Universities.
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19

Badejo, Omobola Olufunto. "A Non-Naturalised Methodology for Social Sciences". UJAH: Unizik Journal of Arts and Humanities 20, n.º 2 (17 de marzo de 2020): 168–94. http://dx.doi.org/10.4314/ujah.v20i2.9.

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At the rise of the twentieth century, armed with the success of natural sciences, the school of naturalism argued that the appropriate methodology for all disciplines, including social sciences, is that of natural science. The paper argued that social sciences cannot be naturalised and has its own appropriate methodology. The paper examined the arguments for naturalism and non-naturalism of the method of philosophy of social sciences. The paper employed both primary and secondary sources of data. Data collected were subjected to critical analysis and philosophical argumentation. The results showed that the nature of social sciences is such that it cannot be subjected to only scientific methods. The paper concludes that there is a need for a methodology that understands the subject matter of social sciences to address issues in social sciences. The paper addressed some key issues in philosophy of social sciences. Keywords: Methodology, Natural sciences, Naturalism, Social sciences.
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20

Fedotova, Nadezhda N. "Social Sciences Today: Contemporary Challenges". Voprosy Filosofii, n.º 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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21

Kruse., Víndíng. "The Method of Social Sciences." Theoria 13, n.º 2-3 (11 de febrero de 2008): 85–135. http://dx.doi.org/10.1111/j.1755-2567.1947.tb00518.x.

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22

Dawson, Graham. "Perspectivism in the Social Sciences". Philosophy 60, n.º 233 (julio de 1985): 373–80. http://dx.doi.org/10.1017/s0031819100070200.

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The general question to which this paper is addressed is whether knowledge and rationality carry within themselves the seeds of their own destruction. Some of those who set out in search of knowledge come to believe as a result of their inquiries that the object of their quest is not what they had taken it to be; seeking to discover the way the world actually is, they are led to conclude that all they can hope to find is a reflection of their own needs and interests; the grail is but a beaker. Similarly, some of those whose aim is to formulate the principles of rational thought are led by reason to deny that any beliefs can be rationally justified; reasons are never reasons for believing but mere epiphenomena, produced by but not producing events whose only begetter is the passions; the quest is just another power struggle. The particular question I wish to ask is whether this picture is an accurate representation of social inquiry.
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23

Gillispie, Charles C. "History of the social sciences". Revue de synthèse 109, n.º 3-4 (julio de 1988): 379–85. http://dx.doi.org/10.1007/bf03189136.

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24

Pieris, Ralph. "The Contributions of Patrick Colquhoun to Social Theory and Social Philosophy". Asian Journal of Social Science 35, n.º 3 (2007): 288–320. http://dx.doi.org/10.1163/156853107x224259.

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AbstractBiographical details of Colquhoun's early life are remarkably scanty. Little is known of his childhood and adolescence. His only formal education was at the local grammar school, where he would have learnt Latin. At the age of sixteen, Colquhoun immigrated to America. During the five years he spent in Virginia, Colquhoun developed an interest in law, political economy, and the social sciences from his legal acquaintances there. In the year of the French Revolution, Colquhoun abandoned the pursuit of commerce and devoted himself to philanthropic and intellectual interests. Colquhoun was far in advance of his time as he argued for the compatibility of social regulation with liberty.
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25

White, Jeffrey. "Grounding Social Sciences in Cognitive Sciences". Philosophical Psychology 28, n.º 8 (19 de junio de 2014): 1249–53. http://dx.doi.org/10.1080/09515089.2014.926448.

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26

Pickel, Andreas. "Mario Bunge’s philosophy of social science". Society 38, n.º 4 (mayo de 2001): 71–74. http://dx.doi.org/10.1007/s12115-001-1026-5.

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27

Pickel, Andreas. "Between Social Science and Social Technology". Philosophy of the Social Sciences 31, n.º 4 (diciembre de 2001): 459–87. http://dx.doi.org/10.1177/004839310103100401.

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28

Barnard, Robert. "Philosophy as continuous with social science?" Metascience 23, n.º 1 (15 de mayo de 2013): 153–56. http://dx.doi.org/10.1007/s11016-013-9806-2.

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29

Wildes, Kevin Wm. "BIOETHICS AS SOCIAL PHILOSOPHY". Social Philosophy and Policy 19, n.º 2 (julio de 2002): 113–25. http://dx.doi.org/10.1017/s0265052502192053.

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When many people think of bioethics, they think of gripping issues in clinical medicine such as end-of-life decision-making, controversies in biomedical research such as that over work with stem cells, or issues in allocating scarce health-care resources such as organs or money. The term “bioethics” may evoke images of moral controversies being discussed on news programs and talk shows. But this “controversy of the day” focus often treats ethical issues in medicine superficially, for it addresses them as if they could be examined and discussed in isolation from the context in which they are situated. Such a focus on the latest controversies fails to take into account that medicine is a social institution and that the controversies in bioethics often reflect deeper social and moral issues that transcend the boundaries of medicine and ethics. If one moves beyond the issue-of-the-day approach to bioethics, one can see that the field must address these deeper issues.
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30

Baert, Patrick y Brian Fay. "Contemporary Philosophy of Social Science". British Journal of Sociology 49, n.º 1 (marzo de 1998): 151. http://dx.doi.org/10.2307/591271.

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31

Holmes, Brian y D. C. Phillips. "Philosophy, Science and Social Inquiry". European Journal of Education 23, n.º 4 (1988): 356. http://dx.doi.org/10.2307/1503120.

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32

Agassi, Joseph. "Introducing Philosophy of Social Science". Philosophy of the Social Sciences 44, n.º 4 (26 de mayo de 2014): 536–50. http://dx.doi.org/10.1177/0048393112470247.

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33

Branaman, Ann y Mario Bunge. "Finding Philosophy in Social Science". Contemporary Sociology 26, n.º 6 (noviembre de 1997): 783. http://dx.doi.org/10.2307/2654688.

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34

Darenskiy, Vitaliy. "D.A. Khomyakov’s Social Philosophy". Almanac “Essays on Conservatism” 2 (15 de agosto de 2023): 195–208. http://dx.doi.org/10.24030/24092517-2023-0-2-195-208.

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In the article the author examines the social philosophy of D.A. Khomyakov, which is a theoretical explication of the “Orthodoxy. Autocracy. Nationality” formula. The author shows that in this formula Orthodoxy is interpreted not only as a system of dogmas, canons and traditions, but as an integral worldview of the people, formed by this system for many centuries. Accordingly, nationality and autocracy are not something external to Orthodoxy, but constitutes the forms of its concrete historical embodiment in the life of the people. Such understanding of “Uvarov’s formula” gives it a universal meaning, not tied to a specifi c era, but indicating the “ideal” principles of the life of Orthodox people, which cannot always be realized, but are a kind of “canon” of the historical existence of Russia. Proceeding form this, D.A. Khomyakov gives an Orthodox interpretation of a number of “issues” of modernity: about the social system, culture, science, feminism, etc.
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35

Etzioni, Amitai. "Toward Deontological Social Sciences". Philosophy of the Social Sciences 19, n.º 2 (junio de 1989): 145–56. http://dx.doi.org/10.1177/004839318901900201.

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36

Kolodnyi, Anatolii M. "Transformation of social functions of religion". Ukrainian Religious Studies, n.º 65 (22 de marzo de 2013): 127–29. http://dx.doi.org/10.32420/2013.65.213.

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Department of Religious Studies, Institute of Philosophy. GS Skovoroda of the National Academy of Sciences of Ukraine can join one of the target programs of scientific research of the Department of History, Philosophy and Law of the National Academy of Sciences of Ukraine for 2012-2016 with the theme "Transformation of social functions of religion and their correction under conditions of globalization, postmodernity and secularization" (or simpler : "Transformation of the functionality of religion in the conditions of globalization, postmodernity and secularization").
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37

Farr, Richard y Antony Flew. "Thinking About Social Thinking: The Philosophy of Social Science." Philosophical Review 100, n.º 1 (enero de 1991): 151. http://dx.doi.org/10.2307/2185528.

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38

Pessin, Andrew y Alvin Goldman. "Liaisons: Philosophy Meets the Cognitive and Social Sciences." Philosophical Quarterly 44, n.º 175 (abril de 1994): 255. http://dx.doi.org/10.2307/2219749.

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39

Zygmont, Aleksei. "From Social Sciences to Philosophy and Back Again". Russian Journal of Philosophical Sciences, n.º 6 (10 de octubre de 2018): 151–55. http://dx.doi.org/10.30727/0235-1188-2018-6-151-155.

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The article is devoted to the problem of the demarcation of social sciences from social philosophy. The author proposes to model the relations between these two disciplines as a continuum instead of binary opposition - a continuum in which certain authors and concepts are located depending on the nature of their statements (descriptive or prescriptive/evaluative) and the amount of empirical data involved. To illustrate a number of this continuum’s positions and features, the concept of the sacred is brought: emerging in Modern history as a cultural idea, in the turn of the 19th and 20th centuries in the works of French sociologists it becomes an empirical model that describes both the effect of social solidarity and the particular forms of religious existence. However, later, in the College of Sociology and in the works of such thinkers as G. Bataille, R. Caillois, etc., the concept acquires value meanings and becomes socio-philosophical. The absence of a clear boundary between the two statement formats, it makes possible both the “drifting” from one to another over time (M. Eliade) and the ambiguity of any critics of social science from social philosophy’s position and vice versa. At the same time, the historical “load” of the concept could be discarded in order to use it within the framework of “pure” social science or philosophy.
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40

Oolapietro, Vincent. "A History and Philosophy of the Social Sciences". Newsletter of the Society for the Advancement of American Philosophy 16, n.º 50 (1988): 11–12. http://dx.doi.org/10.5840/saap1988165011.

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41

Shapiro, Michael J. "Metaphor in the Philosophy of the Social Sciences". Cultural Critique, n.º 2 (1985): 191. http://dx.doi.org/10.2307/1354206.

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42

Verdon, Michel. "Midwife or Toad? Philosophy and the Social Sciences". Philosophy of the Social Sciences 15, n.º 1 (marzo de 1985): 53–63. http://dx.doi.org/10.1177/004839318501500105.

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43

Caillé, Alain. "Claude Lefort, the Social Sciences and Political Philosophy". Thesis Eleven 43, n.º 1 (noviembre de 1995): 48–65. http://dx.doi.org/10.1177/072551369504300105.

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44

Velasquez, Manuel. "Business ethics, the social sciences, and moral philosophy". Social Justice Research 9, n.º 1 (marzo de 1996): 97–107. http://dx.doi.org/10.1007/bf02197658.

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45

Murphey, Murray G. y Peter T. Manicas. "A History and Philosophy of the Social Sciences". Journal of American History 75, n.º 3 (diciembre de 1988): 890. http://dx.doi.org/10.2307/1901553.

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46

Baert, Patrick. "Pragmatism as a Philosophy of the Social Sciences". European Journal of Social Theory 7, n.º 3 (agosto de 2004): 355–69. http://dx.doi.org/10.1177/1368431004044198.

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47

Fay, Brian y Peter T. Manicas. "A History and Philosophy of the Social Sciences." History and Theory 27, n.º 3 (octubre de 1988): 287. http://dx.doi.org/10.2307/2504923.

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48

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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49

Fehrmann, Paul. "Sources: Encyclopedia of Philosophy and the Social Sciences". Reference & User Services Quarterly 53, n.º 3 (1 de abril de 2014): 277–78. http://dx.doi.org/10.5860/rusq.53.3.3259.

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50

Mead, Walter B. "Thinking About Social Thinking: The Philosophy of the Social Sciences. By Antony Flew". Modern Schoolman 65, n.º 3 (1988): 211–12. http://dx.doi.org/10.5840/schoolman198865331.

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