Gotowe bibliografie tematyczne / Social sciences -> philosophy -> critical theory

Gotowa bibliografia na temat „Social sciences -> philosophy -> critical theory”

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Data publikacji: 26 lipca 2024

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Artykuły w czasopismach na temat "Social sciences -> philosophy -> critical theory"

Joaquin, Jeremiah Joven B., i Hazel T. Biana. "From Social Construction to Social Critique: An Interview with Sally Haslanger". Hypatia 37, nr 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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Jaggar, Alison. "Moral Justification, Philosophy, and Critical Social Theory". Monthly Review 45, nr 2 (3.06.1993): 17. http://dx.doi.org/10.14452/mr-045-02-1993-06_3.

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Wikgren, Marianne. "Critical realism as a philosophy and social theory in information science?" Journal of Documentation 61, nr 1 (luty 2005): 11–22. http://dx.doi.org/10.1108/00220410510577989.

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Rehg, William. "Critical Science Studies as Argumentation Theory". Philosophy of the Social Sciences 30, nr 1 (marzec 2000): 33–48. http://dx.doi.org/10.1177/004839310003000102.

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Frega, Roberto. "Between Pragmatism and Critical Theory: Social Philosophy Today". Human Studies 37, nr 1 (17.10.2013): 57–82. http://dx.doi.org/10.1007/s10746-013-9290-0.

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Portugali, Juval. "Complexity Theory as a Link between Space and Place". Environment and Planning A: Economy and Space 38, nr 4 (kwiecień 2006): 647–64. http://dx.doi.org/10.1068/a37260.

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Since the early 1970s, the notions of space and place have been located on the two sides of a barricade that divides what has been described as science's two great cultures. Space is located among the ‘hard’ sciences as a central term in the attempt of geography to transform the discipline from a descriptive into a quantitative, analytic, and thus scientific, enterprise. Place, on the other hand, is located among the ‘soft’ humanities and social philosophy oriented social sciences as an important notion in the post-1970 attempt to transform geography from a positivistic into a humanistic, structuralist, hermeneutic, critical science. More recently, the place-oriented geographies have adopted postmodern, poststructuralist, and deconstruction approaches, while the quantitative spatial geographies have been strongly influenced by theories of self-organization and complexity. In this paper I first point to, and then explore, structural similarities between complexity theories and theories oriented toward social philosophy. I then elaborate the thesis that, in consequence, complexity theories have the potential to bridge the geographies of space and place and, by implication, the two cultures of science. Finally, discuss in some detail conceptual and methodological implications.

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Bohman, James. "We, Heirs of Enlightenment: Critical Theory, Democracy and Social Science". International Journal of Philosophical Studies 13, nr 3 (wrzesień 2005): 353–77. http://dx.doi.org/10.1080/09672550500169166.

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Sidqi, Ahmad. "THE PROBLEMS OF JÜRGEN HABERMAS’s DELIBERATIVE DEMOCRACY THEORY". RADIX: Jurnal Filsafat dan Agama 1, nr 01 (7.05.2023): 1–12. http://dx.doi.org/10.69957/radix.v1i01.28.

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Jürgen Habermas a German philosopher who adopts of Karl Marx’s thought in the social order. However, Habermas does not immediately accept of the raw Marx’s thought. Habermas with rationalism as the epistemology. The Critical Theory criticize the sciences positive as the science of economics, sociology, technology, psychology; and also philosophy. The sciences is not questioned the direction of the process of the community itself. In a critique of the ideology of Habermas through the role of basic ethics and adopt the Immanuel Kant’s thought. Habermas to a blurb about dialectical theory of hermeneutic action through Aufhebung (hermeneutics of philosophy and psychoanalysis). Habermas was critique to postmodernism that universal as hegemony and discriminative to getting a plural morality Habermas's critical theory is a kind of epistemology that seeks to mate between objectivity and subjectivity, between scientists and philosophers, between the ontentic and the articulate. Critical theory also tries to expose the traditional theory, because it positions the object as untouchable, as it is. So difficult to capture its meaning by humans. This makes the object seem very sacred and must be received unanimously. The democracy of Habermas is deliberative democracy. Deliberative democracy aims to find a middle ground between Western liberalism and Asian and Islamic communitism. This assumption is established in a democratic form in the form of an intensive political system and public sphere.

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Sager, Alex, i Albert R. Spencer. "Liberation Pragmatism: Dussel and Dewey in Dialogue". Contemporary Pragmatism 13, nr 4 (1.12.2016): 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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Hense, Cherry, i Katrina Skewes McFerran. "Toward a critical grounded theory". Qualitative Research Journal 16, nr 4 (14.11.2016): 402–16. http://dx.doi.org/10.1108/qrj-08-2015-0073.

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Purpose Research literature presents lively debate about whether research approaches traditionally belonging to distinct paradigms can be combined (Creswell, 2011). While much of this discourse has focussed on mixed methods studies that combine quantitative and qualitative data (Morgan, 2007), there has been less discussion of the implications and benefits of combining different approaches from two “alternative” paradigms. The purpose of this paper is to discuss the confluence of constructivist grounded theory as detailed by Charmaz (2006, 2011, 2014) with participatory research. Design/methodology/approach The authors discuss points of tension and convergence between the constructivist and participatory paradigms that underpin these approaches, and consider how the differences might be reconciled through a notion such as critical grounded theory. The authors illustrate these points through examples from the research practice in youth mental health. Findings The authors propose that incorporating some of the critical aspects of participatory philosophy into constructivist grounded theory offers a useful strategy for generating local theory in mental health research informed by social action agendas. Originality/value This paper extends thinking in the field of participatory and grounded theory research and offers new concept for researchers engaging in critical inquiry.

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Rozprawy doktorskie na temat "Social sciences -> philosophy -> critical theory"

Antalffy, Nikó. "Antimonies of science studies: towards a critical theory of science and technology". Australia : Macquarie University, 2008. http://hdl.handle.net/1959.14/27367.

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Thesis (PhD) -- Macquarie University, Division of Society, Culture, Media and Philosophy, Dept. of Sociology, 2008.
Bibliography: p. 233-248.
Academic vessels: STS and HPS -- SSK : scientism as empirical relativism -- Latour and actor-network-theory -- Tensions and dilemmas in science studies -- Kuhn - paradigm of an uncritical turn -- Critical theory of technology: Andrew Feenberg -- Critical theory and science studies: Jürgen Habermas -- Concluding remarks: normativity and synthesis.
Science Studies is an interdisciplinary area of scholarship comprising two different traditions, the philosophical History and Philosophy of Science (HPS) and the sociological Science and Technology Studies (STS). The elementary tension between the two is based on their differing scholarly values, one based on philosophy, the other on sociology. This tension has been both animating the field of Science Studies and complicating its internal self-understanding. --This thesis sets out to reconstruct the main episodes in the history of Science Studies that have come to formulate competing constructions of the cultural value and meaning of science and technology. It tells a story of various failed efforts to resolve existing antimonies and suggests that the best way to grapple with the complexity of the issues at stake is to work towards establishing a common ground and dialogue between the rival disciplinary formations: HPS and STS. --First I examine two recent theories in Science Studies, Sociology of Scientific Knowledge (SSK) and Actor-Network Theory (ANT). Both of them are found to be inadequate as they share a distorted view of the HPS-STS divide and both try to colonise the sociology of science with the tools of HPS. The genesis of this colonizing impulse is then traced back to the Science Wars which again is underpinned by a lack of clarity about the HPS-STS relationship. This finding further highlights the responsibility of currently fashionable theories such as ANT that have contributed to this deficit of understanding and dialogue.
This same trend is then traced to the work of Thomas Kuhn. He is credited with moderate achievements but recent re-evaluations of his work point to his culpability in closing the field to critical possibilities, stifling the sociological side and giving rise to a distorted view of the HPS-STS relationship as seen in SSK and ANT. Now that the origins of the confused and politically divided state of Science Studies is understood, there is the urgent task of re-establishing a balance and dialogue between the HPS and the STS sides. --I use two important theoretical threads in critical theory of science and technology to bring clarity to the study of these interrelated yet culturally distinct practices. Firstly I look at the solid line of research established by Andrew Feenberg in the critical theory of technology that uses social constructivism to subvert the embedded values in the technical code and hence democratize technology. --Secondly I look at the work of Jürgen Habermas's formidable Critical Theory of science that sheds light on the basic human interests inside science and technology and establishes both the limits and extent to which social constructivism can be used to study them. --Together Feenberg and Habermas show the way forward for Science Studies, a way to establish a common ground that enables close scholarly dialogue between HPS and STS yet understands and maintains the critical difference between the philosophical and the sociological approaches that prevents them from being collapsed into one indistinguishable entity. Together they can restore the HPS-STS balance and through their shared emancipatory vision for society facilitate the bringing of science and technology into a democratic societal oversight, correcting the deficits and shortcomings of recent theories in the field of Science Studies.
Mode of access: World Wide Web.
vii, 248 p

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Hoseason, Alexander. "Between philosophy and social science : the problem of harm in Critical Theory and International Studies". Thesis, Aberystwyth University, 2015. http://hdl.handle.net/2160/2b91f004-8eb7-4f29-b1b3-960669d29119.

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In varying ways, scholars working in the discipline of International Studies have found themselves, often implicitly, wrestling with the question of what should and should not count as harm and the implications of this for wider social life. Core to this tension is the way in which the discipline can be understood as lying between the explanatory concerns of a social science and a normative endeavour concerned with the reduction or mitigation of avoidable harm. This thesis argues that this tension results in an understanding of the problem of harm as a particular problem-field defined by a set of questions that motivate various aspects of theoretical activity. However, it attempts to address the problem of harm as a whole through the lens of Frankfurt School Critical Theory. In doing so, it aims to draw out the implications of the problem of harm for the discipline of International Studies and social science more broadly. The importance accorded to the problem of harm in Critical Theory is the source of considerable problems for an understanding of how social science might operate due to the way that normative concern serves to overwhelm attempts at explanation. This thesis considers Linklater?s sociology of harm conventions a way of rebalancing this equation such that some practical conclusions may be drawn. However, the theoretical underpinnings of this project in the process sociology of Norbert Elias serve to preclude sufficient engagement with normative questions. A reconstruction of the sociology of harm conventions through the ontology of critical realism serves to resituate the production of sociological knowledge with regard to normative concern, and re-theorise the link between them. Following this reconstruction it becomes possible, through Critical Theory, to address the kind of theory that is needed in order to interrogate the problem of harm in International Studies.

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Charak, Gregory Scott. "Between soul and precision Ernst Mach's biological empiricism and the social democratic philosophy of science /". Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2007. http://wwwlib.umi.com/cr/ucsd/fullcit?p3274584.

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Thesis (Ph. D.)--University of California, San Diego, 2007.
Title from first page of PDF file (viewed October 2, 2007). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 338-345).

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Lipscomb, Martin. "The theory and application of critical realist philosophy and morphogenetic methodology : emergent structural and agential relations at a hospice". Thesis, University of the West of England, Bristol, 2009. http://eprints.uwe.ac.uk/18444/.

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Wagner, Claire. "Placing psychology a critical exploration of research methodology curricula in the social sciences /". Thesis, Pretoria : [s.n.], 2003. http://upetd.up.ac.za/thesis/available/etd-06292004-123737.

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Munro, William George. "The actuarial subject : legitimacy and social control in late modernity". Thesis, University of Stirling, 2009. http://hdl.handle.net/1893/2244.

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The following thesis can be read as a socio-historical case study of the emergence of risk discourses within the Scottish Criminal Justice System, particularly in relation to offenders who are defined by their dangerousness. It focuses on the emergence of the Risk Management Authority (RMA) which was set up under recommendation of the MacLean Committee in 2000. The thesis examines the broader social and cultural forces from which the Risk Management Authority emerged by drawing on Hegel’s notion of ‘Ethical Life’ (Sittlichkeit) as a means of framing institutional change. By way of a re-interpretation of Hegel, through the lens of critical theory, it seeks to historicise and make problematic the concepts and assumptions surrounding our understanding of modernity. Through the concepts of reflexivity, legitimacy and indeterminacy it offers a critique of the existing sociology of risk, which places risk at the centre of debates on modernity, contingency and the self-understanding of society. This critique offers a conceptualisation of penal institutions as not just administering punishment, but as instrumental in the constitution of human subjectivity.

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van, Ingen Michiel. "Rethinking conflict studies : towards a critical realist approach". Thesis, Loughborough University, 2014. https://dspace.lboro.ac.uk/2134/16202.

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The study of intra-state conflict has increased exponentially during the post-Cold War period. This has given rise to a variety of competing approaches, which have (i) adopted differing methodological and social theoretical orientations, and (ii) produced contradictory accounts of the causes and nature of violent conflict. This project intervenes in the debates which have resulted from this situation, and develops a critical realist approach to conflict studies. In doing so it rethinks the discipline from the philosophical ground up, by extending the ontological and epistemological insights which are provided by critical realism into more concrete reflections about methodological and social theoretical issues. In addition to engaging in reflection about philosophical, methodological, and social theoretical issues, however, the project also incorporates the insights of two largely neglected literatures into conflict studies. These are, first, the insights of the gender-studies literature, and second, the insights of decolonial/postcolonial forms of thought. It claims that the discipline is strengthened by incorporating the insights of these literatures, and that the critical realist framework provides us with the philosophical basis which is required in order to do so.

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Da, Hora Pereira L. J. 1986. "A noção de capitalismo tardio na obra de Jürgen Habermas : em torno da tensão entre capitalismo e democracia". [s.n.], 2012. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279764.

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Orientador: Yara Adário Frateschi
Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Filosofia e Ciências Humanas
Made available in DSpace on 2018-08-21T10:06:54Z (GMT). No. of bitstreams: 1 DaHoraPereira_L.J._M.pdf: 1837036 bytes, checksum: a9fc0d276ff4a9b8722b4fcc496f95f7 (MD5) Previous issue date: 2012
Resumo: O tema da democracia constitui talvez o tema mais importante na obra do filósofo alemão Jürgen Habermas. No entanto, apesar da importância essencial de uma discussão vinculada diretamente aos seus aspectos normativos, pretendemos testar uma perspectiva complementar no estudo desta temática. Ora, é importante ressaltar que Habermas pensou a democracia não apenas a partir de suas possibilidades normativas de realização de ideais como os de autonomia e auto-determinação. Como um autêntico teórico crítico, ele também investigou as possibilidades concretas de institucionalização de formas democráticas de governo. A análise da relação tensa entre capitalismo e democracia é importante para refletir sobre os condicionamentos sistêmicos ou estruturais que o capitalismo impõe ao funcionamento dos regimes democráticos liberais. Ou seja, trata-se aqui de pensar a democracia a partir de suas possibilidades concretas de realização, o que pressupõe levar em conta os obstáculos impostos pelo capitalismo tardio. Desse modo, esta dissertação de mestrado tem como objetivo analisar as duas primeiras décadas da trajetória intelectual do filósofo alemão sob o prisma da relação entre capitalismo e democracia. Investigaremos como o tratamento dessa problemática surge a partir dos diagnósticos do capitalismo tardio produzidos pelo autor ao longo de diversas obras, culminando na sua Teoria da Ação Comunicativa (1981). Ademais, na trilha de Habermas, nos perguntaremos acerca do estado desta relação tensa no contexto do capitalismo contemporâneo, marcado pelo neoliberalismo, pela globalização e por crises
Abstract: The theme of democracy is perhaps the most important theme in the work of the German philosopher Jürgen Habermas. However, despite the essential importance of a discussion tied to its normative aspects, we intend to test a complementary perspective in the study of this issue. At present, it is important to emphasize that Habermas thought democracy not only from of their normative possibilities of realization of ideals, such as autonomy and self-determination. As an authentic critical theorist, he also investigated the concrete possibilities of institutionalization of democratic forms of government. The analysis of the tense relationship between capitalism and democracy is important to think about the systemic or structural constraints that capitalism imposes on the functioning of liberal democratic regimes. That is, we mean to think democracy from its concrete possibilities of realization, which requires taking into account the obstacles imposed by the late capitalism. Thus, this dissertation aims to analyze the first two decades of the intellectual history of the German philosopher from the perspective of the relationship between capitalism and democracy. We will investigate how the treatment of this topic emerges from the diagnoses of late capitalism produced by the author over several works, culminating in his Theory of Communicative Action (1981). Furthermore, on the steps of Habermas, we will ask about the status of this tense relationship in the context of contemporary capitalism, characterized by neoliberalism, globalization and crises
Mestrado
Filosofia
Mestre em Filosofia

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Carré, Louis. "Les institutions de la reconnaissance: entre théorie critique de la reconnaissance et philosophie hégélienne du droit". Doctoral thesis, Universite Libre de Bruxelles, 2011. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209964.

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Ce travail consiste en une confrontation systématique entre la théorie de la reconnaissance développée par Axel Honneth depuis une vingtaine d'années dans ses travaux et la Philosophie du droit (1820) de Hegel. Il propose de réfléchir aux problèmes que pose le statut, à la fois socio-ontologique, normatif et historique, des institutions. Trois questions en forment la trame :1) Comment penser l'articulation entre reconnaissance interpersonnelle et institutions ?2) Quels sont les critères normatifs définissant ce que sont de « bonnes » institutions ?3) Quel est le diagnostic qu'il serait possible de poser sur l'évolution des sociétés modernes et de leurs principales institutions (la famille, le marché économique, l'ordre juridique, l'Etat) ?

Dans une première partie, nous exposons les grandes lignes de la théorie de la reconnaissance de Honneth. Nous y développons successivement sa « morale de la reconnaissance », la conception normative de la justice sociale qui en découle, ainsi que la manière dont Honneth appréhende l'articulation entre reconnaissance et institutions. Nous nous intéressons ensuite, dans une deuxième partie, à l'institutionnalisme éthique de Hegel dans sa Philosophie du droit. Partant d'une lecture non-métaphysique de l'œuvre berlinoise, nous défendons la thèse interprétative d'un « institutionnalisme faible » chez Hegel par opposition à un « institutionnalisme fort ». Cet « institutionnalisme faible » stipule que les principales institutions du monde éthique moderne doivent pouvoir permettre à l'ensemble des agents individuels qui les composent d'atteindre, à travers leur participation à une série de relations intersubjectives fondées sur la réciprocité de leurs droits et de leurs obligations, des formes croissantes d'autonomie rationnelle (autonomie affective dans la famille, autonomie socioprofessionnelle et juridique dans la société civile, autonomie civile et politique au sein de l'Etat constitutionnel).

Au final, il ressort de la confrontation entre théorie de la reconnaissance et institutionnalisme hégélien dans sa version « faible » que, contrairement au reproche de « surinstitutionnalisation » adressé par Honneth, la philosophie hégélienne du droit se montre toujours d'actualité s'agissant 1) de penser conjointement les deux dimensions éthiques du système objectif des institutions et des relations intersubjectives de reconnaissance, 2) de définir une série de critères normatifs concernant une « bonne » forme de vie dans les institutions, voire même 3), malgré le caractère parfois historiquement daté de son analyse institutionnelle, de poser à terme un diagnostic critique sur l'évolution « pathologique » des sociétés modernes.
Doctorat en Philosophie
info:eu-repo/semantics/nonPublished

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Sculos, Bryant William. "Worlds Ahead?: On the Dialectics of Cosmopolitanism and Postcapitalism". FIU Digital Commons, 2017. http://digitalcommons.fiu.edu/etd/3195.

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This dissertation argues that the major theories of global justice (specifically within the cosmopolitan tradition) have missed an important aspect of capitalism in their attempts to deal with the most pernicious effects of the global economic system. This is not merely a left critique of cosmopolitanism (though it is certainly that as well), but its fundamental contribution is that it applies the insights of Frankfurt School Critical Theorist Theodor Adorno’s negative dialectics to offer an internal critique of cosmopolitanism. As it stands, much of the global justice and cosmopolitanism literature takes global capitalism as an unsurpassable and a foundationally unproblematic system, often ignoring completely the relationship between the psycho-socially conditioned ideological aspects of capitalism and the horizon of achievable politics and social development. Using the philosophies and social theories of Adorno and Erich Fromm, I argue that there is a crucial psycho-social dimension to capitalism, or capitalistic mentality—represented in and functionally reproduced by transnational capitalism—that undermines the political aspirations of normative theories of cosmopolitanism, on their own terms. The project concludes with an exploration of Marxist, neo-Marxist, and post-Marxist theories as a potential source of alternatives to address the flaws within cosmopolitanism with respect to its general acceptance and under-theorizing of capitalism. The conclusion reached here is that even these radical approaches fail to take into account the near-pervasive influence of capitalism on the minds of radicals and activists working for progressive change or simply reject the potentials contained in existing avenues for global political and economic change (something which the cosmopolitan theories explored in earlier chapters do not do). Based again on the work of Adorno and Fromm, this dissertation argues that the best path forward, practically and theoretically, is by engaging cosmopolitanism and neo-/post-Marxism productively around this concept of the capitalistic mentality, building towards a praxeological theory of postcapitalist cosmopolitanism framed by a negative dialectical resuscitation of the concepts of class struggle and unlimited democracy. This postcapitalist cosmopolitanism emphasizes non-exploitative economic and political relations, cooperation, compassion, sustainability, and a participatory-democratic civic culture.

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Książki na temat "Social sciences -> philosophy -> critical theory"

Elliott, Anthony. Critical visions: New directions in social theory. Lanham: Rowman & Littlefield, 2003.

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Dant, Tim. Critical social theory: Culture, society and critique. London: SAGE, 2003.

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Braaten, Jane. Habermas’s Critical Theory of Society. Albany, N.Y: State University of New York Press, 1991.

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Stauth, Georg. Critical theory and pre-Fascist social thought. [Singapore]: Dept. of Sociology, National University of Singapore, Republic of Singapore, 1991.

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Honneth, Axel. DISRESPECT: THE NORMATIVE FOUNDATIONS OF CRITICAL THEORY. CAMBRIDGE: POLITY PRESS, 2007.

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1954-, Brown David D., red. Critical theory and methodology. Thousand Oaks, Calif: Sage Publications, 1994.

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Vandenberghe, Frédéric. What's critical about critical realism?: Essays in reconstructive social theory. London: Routledge, 2014.

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Deranty, Jean-Philippe. Beyond communication: A critical study of Axel Honneth's social philosophy. Leiden: Brill, 2009.

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Outhwaite, William. New philosophies of social science: Realism, hermeneutics, and critical theory. Houndmills, Basingstoke, Hampshire: Macmillan Education, 1987.

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Outhwaite, William. New philosophies of social science: Realism, hermeneutics, and critical theory. New York: St. Martin's Press, 1987.

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Części książek na temat "Social sciences -> philosophy -> critical theory"

Bohman, James. "Critical Theory as Practical Knowledge: Participants, Observers, and Critics". W The Blackwell Guide to the Philosophy of the Social Sciences, 89–109. Oxford, UK: Blackwell Publishing Ltd, 2008. http://dx.doi.org/10.1002/9780470756485.ch4.

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Gotoh, Reiko, i Henry Richardson. "Introduction to Dignity, Freedom and Justice". W Dignity, Freedom and Justice, 1–16. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-0519-1_1.

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AbstractMore than 50 years have passed since the publication of John Rawls's A Theory of Justice (1971) and Amartya Sen's Collective Choice and Social Welfare (1970). This chapter introduces the following three purposes of this book. First, this book seeks to obtain clues for the critical development of the theory of justice and the welfare state by capturing the overlaps and differences between Rawls's political philosophy and Sen's normative economics. Second, this book examines the concept of dignity, which has not received much attention in liberalism. Neither a free competitive market system nor a wage-income redistribution system will be sufficient to protect and respect “dignity”. To protect and respect values stocked and sustained within an individual, it is necessary to pay attention to his/her capability for dignity and capability for utilizing the right to liberties. Third, this book cross-pollinates the methods of liberal social sciences and philosophy, working from existing connections between these two areas. Throughout this book, the reader will find that theories of liberal social science and philosophy contain clues of ideas and methods that critically develop themselves.

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Donohue, Christopher. "“A Mountain of Nonsense”? Czech and Slovenian Receptions of Materialism and Vitalism from c. 1860s to the First World War". W History, Philosophy and Theory of the Life Sciences, 67–84. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-12604-8_5.

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AbstractIn general, historians of science and historians of ideas do not focus on critical appraisals of scientific ideas such as vitalism and materialism from Catholic intellectuals in eastern and southeastern Europe, nor is there much comparative work available on how significant European ideas in the life sciences such as materialism and vitalism were understood and received outside of France, Germany, Italy and the UK. Insofar as such treatments are available, they focus on the contributions of nineteenth century vitalism and materialism to later twentieth ideologies, as well as trace the interactions of vitalism and various intersections with the development of genetics and evolutionary biology see Mosse (The culture of Western Europe: the nineteenth and twentieth centuries. Westview Press, Boulder, 1988, Toward the final solution: a history of European racism. Howard Fertig Publisher, New York, 1978; Turda et al., Crafting humans: from genesis to eugenics and beyond. V&R Unipress, Goettingen, 2013). English and American eugenicists (such as William Caleb Saleeby), and scores of others underscored the importance of vitalism to the future science of “eugenics” (Saleeby, The progress of eugenics. Cassell, New York, 1914). Little has been written on materialism qua materialism or vitalism qua vitalism in eastern Europe.The Czech and Slovene cases are interesting for comparison insofar as both had national awakenings in the middle of the nineteenth century which were linguistic and scientific, while also being religious in nature (on the Czech case see David, Realism, tolerance, and liberalism in the Czech National awakening: legacies of the Bohemian reformation. Johns Hopkins University Press, Baltimore, 2010; on the Slovene case see Kann and David, Peoples of the Eastern Habsburg Lands, 1526-1918. University of Washington Press, Washington, 2010). In the case of many Catholic writers writing in Moravia, there are not only slight noticeable differences in word-choice and construction but a greater influence of scholastic Latin, all the more so in the works of nineteenth century Czech priests and bishops.In this case, German, Latin and literary Czech coexisted in the same texts. Thus, the presence of these three languages throws caution on the work on the work of Michael Gordin, who argues that scientific language went from Latin to German to vernacular. In Czech, Slovenian and Croatian cases, all three coexisted quite happily until the First World War, with the decades from the 1840s to the 1880s being particularly suited to linguistic flexibility, where oftentimes writers would put in parentheses a Latin or German word to make the meaning clear to the audience. Note however that these multiple paraphrases were often polemical in the case of discussions of materialism and vitalism.In Slovenia Čas (Time or The Times) ran from 1907 to 1942, running under the muscular editorship of Fr. Aleš Ušeničnik (1868–1952) devoted hundreds of pages often penned by Ušeničnik himself or his close collaborators to wide-ranging discussions of vitalism, materialism and its implied social and societal consequences. Like their Czech counterparts Fr. Matěj Procházka (1811–1889) and Fr. Antonín LenzMaterialismMechanismDynamism (1829–1901), materialism was often conjoined with "pantheism" and immorality. In both the Czech and the Slovene cases, materialism was viewed as a deep theological problem, as it made the Catholic account of the transformation of the Eucharistic sacrifice into the real presence untenable. In the Czech case, materialism was often conjoined with “bestiality” (bestialnost) and radical politics, especially agrarianism, while in the case of Ušeničnik and Slovene writers, materialism was conjoined with “parliamentarianism” and “democracy.” There is too an unexamined dialogue on vitalism, materialism and pan-Slavism which needs to be explored.Writing in 1914 in a review of O bistvu življenja (Concerning the essence of life) by the controversial Croatian biologist Boris Zarnik) Ušeničnik underscored that vitalism was an speculative outlook because it left the field of positive science and entered the speculative realm of philosophy. Ušeničnik writes that it was “Too bad” that Zarnik “tackles” the question of vitalism, as his zoological opinions are interesting but his philosophy was not “successful”. Ušeničnik concluded that vitalism was a rather old idea, which belonged more to the realm of philosophy and Thomistic theology then biology. It nonetheless seemed to provide a solution for the particular characteristics of life, especially its individuality. It was certainly preferable to all the dangers that materialism presented. Likewise in the Czech case, Emmanuel Radl (1873–1942) spent much of his life extolling the virtues of vitalism, up until his death in home confinement during the Nazi Protectorate. Vitalism too became bound up in the late nineteenth century rediscovery of early modern philosophy, which became an essential part of the development of new scientific consciousness and linguistic awareness right before the First World War in the Czech lands. Thus, by comparing the reception of these ideas together in two countries separated by ‘nationality’ but bounded by religion and active engagement with French and German ideas (especially Driesch), we can reconstruct not only receptions of vitalism and materialism, but articulate their political and theological valances.

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Parry, Yvonne. "Critical Theory". W Handbook of Social Sciences and Global Public Health, 637–51. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-25110-8_41.

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Parry, Yvonne. "Critical Theory". W Handbook of Social Sciences and Global Public Health, 1–15. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-96778-9_41-1.

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Benton, Ted, i Ian Craib. "Critical Realism and the Social Sciences". W Philosophy of Social Science, 120–41. London: Macmillan Education UK, 2011. http://dx.doi.org/10.1007/978-1-137-28521-8_8.

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Chandler, Jennifer L. S., i Robert E. Kirsch. "Exploring Movement and Direction in Social Sciences". W Critical Leadership Theory, 77–105. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96472-0_4.

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DuFord, Nathan Rochelle. "Feminist Theory and Social Solidarity". W Philosophy and Politics - Critical Explorations, 171–96. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-08407-2_8.

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Rigo, Enrica. "Critical Theory and International Law". W Encyclopedia of the Philosophy of Law and Social Philosophy, 666–73. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-007-6519-1_181.

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Rigo, Enrica. "Critical Theory and International Law". W Encyclopedia of the Philosophy of Law and Social Philosophy, 1–8. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-007-6730-0_181-1.

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Streszczenia konferencji na temat "Social sciences -> philosophy -> critical theory"

Hornung, Severin, i Thomas Höge. "Exploring Mind and Soul of Social Character: Dialectic Psychodynamics of Economism and Humanism in Society, Organizations, and Individuals". W 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.003.

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Abstract Building on and extending previous theorizing, this contribution draws on the critique of neoliberal ideology in conjunction with radical humanism to deconstruct the ambivalent normative foundations of applied psychology and related fields of social science. Presented is a systemically embedded and integrated dialectic and dynamic model of ideological undercurrents shaping the political-economic, social-institutional, and psychodynamic structures of society, organizations, and individuals. Integrating dialectic antipodes of genuine ideas versus interest-guided ideology with social character theory, neoliberal economistic doctrines and antithetical humanist philosophical concepts are contrasted as opposing political, social, and psychological or “fantasmatic” logics. Based on psychoanalytic theory, neoliberal fantasies of success, superiority, and submission are derived from these and positioned against humanist consciousness of evolution, equality, and empowerment. This normative fabric of advanced capitalist societies is interpreted with reference to the conference theme as the mind and soul of social character. Economistic psychodynamics are linked to social alienation, humanist antipodes to psychological fulfilment. Personal meaning is introduced as a meta-dimension of existential alienation, respectively, wellbeing. Stressing the fundamental unity of insights regarding external and internal realities, complementarity of denaturalization and critique of societal ideologies with critical self-reflection and personal development is recommended. In this sense, the presented analysis aspires to contribute to clearing the mind and strengthening the soul by cultivating radical humanist philosophy versus neoliberal economistic rationality. KEYWORDS: Neoliberal ideology, radical humanism, dialectic analysis, psychodynamics, social critique, ethical issues

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Abbas, Prof Dr Nada Mousa. "AL-YAQOUBI'S PHILOSOPHY OF HISTORY". W I. International Dubai Social Sciences and Humanities Congress. Rimar Academy, 2024. http://dx.doi.org/10.47832/dubaicongress1-2.

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The philosophy of history needs the availability of basic components, namely: historical material (cognitive), historical thought (historical mentality represented by sense and historical awareness), and a balanced academic method (organized and precise) in order for the rational philosophical vision to emerge from comprehensive study of a civilizational nature for which laws (theories) can be formulated. ), with realistic evidence and evidence, called the philosophy of history! . Al-Yaqubi (third century AH / ninth century AD) showed comprehensive analysis with his sense and historical awareness, and through his historical criticism and his renewal of the method of historical recording, he distinguished himself from those who preceded him and those who followed him with his book entitled “The Problem of People of Their Time and What Predominates in Every Age,” thus revealing the beginning of For the idea of the philosophy of history, where he laid the foundations for the theory of the problem (imitation, imitation) as one of the engines of the wheel of history, a factor influencing the spirituality of the era, the natures of the members of society, and an important and vital part in the formation of human civilizations . The law of problematization, in its philosophical theory, requires AlYaqoubi to reveal the characteristics of each caliph in his policies, interests, and social behaviors, which applies to those with power, influence, prestige, and authority, and as a symbol and role model for society (an elite group), in a collective imitation of their behaviors (at all times and places) by individuals. Human societies. Accordingly, Al-Yaqubi assumed that rulers have a fundamental role in preserving states and societies, and developing civilizations. They can either reform or corrupt them at all levels of civilization, and therefore the problem changes according to the trends of the elite symbols !

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ABBAS, Nada Mousa. "AL-MAQDISI'S HISTORICAL PHILOSOPHY". W I. International Baghdad Congress for Humanities and Social Sciences. Rimar Academy, 2024. http://dx.doi.org/10.47832/baghdad.congress1-3.

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At the end of the fourth century AH / tenth century AD, Al-Mutahhar bin Tahir Al-Maqdisi, who died in 390 AH / 999 AD, completed his book “The Beginning and History” to present to us in its introduction his philosophical theory of history! Trying to find unity and union between philosophy and history! And revealing a philosophical characteristic in historical material, by trying to search behind historical events (local and global), diagnosing the causes (historical causality), and emphasizing the comprehensive view in writing history. Accordingly, the above book is considered one of the most important and prominent works of the Abbasid era, which in its explanation came close to what became known as the term _philosophy of history_, with the subject of contemplating the universe and its history, in addition to his other theories in the fields of knowledge and reason. This is because he departed from the usual classical approach to writing history, and did not limit the historical material to being merely a storehouse of historical knowledge that assists Islamic law, and is directed to the state system and the organization of its individuals. He intended to subject this material to his philosophical outlook, and to formulate laws that develop the process of studying history and scientific research. in it

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Orekhov, Andrey, i Alexey Antonov. "Critical Realism as Culture-oriented Conception in Contemporary Philosophy of Economics". W Proceedings of the 2nd International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/cesses-19.2019.295.

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Yan, Yonghui. "A Summary of Ferri's Social Defense Theory from the Perspective of Positivism Philosophy". W Proceedings of the 2nd International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/cesses-19.2019.123.

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Galily, Daniel. "The theory of nineteenth-century American pragmatism". W 9th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade - Serbia, 2023. http://dx.doi.org/10.32591/coas.e-conf.09.11105g.

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The purpose of this overview is to give a short introduction to the ideas and activities of nineteenth-century American pragmatism theory for a philosophy conference at the BEN Science Institute in Bulgaria. Pragmatism is a philosophical theory that sees thought as a tool and device for predicting, solving problems and planning action. The philosophy of pragmatism addresses the practical consequences of ideas by examining them in the light of human experience, so that the truth of a claim is determined by practical results and the utility it serves. Pragmatism began in the United States around 1870 by Charles S. Pierce. In addition to Peirce, philosophers such as William James and John Dewey who were members of the “Metaphysical Club” held at Cambridge University in the late 19th century (where the theory was formulated) helped to develop its principles. By reviewing the theory of pragmatism, we must concentrate on the Pragmatic Maxim, the rule for clarifying ideas, which for both Peirce and James, was the core of pragmatism. Another important idea in the theory is Skepticism and fallibilism. This idea claims, according to Pierce, that we should try to doubt propositions and keep them only if they are with absolutely certainty and there is no way to doubt them. The test of certainty, as Peirce points out, lies in the individual mind: trial by doubt is something each must do for himself, and the examination of our beliefs is guided by reflection on hypothetical possibilities: we cannot trust our perceptual beliefs. For example, because we cannot rule out the possibility that they were created by a dream or by evil scientists manipulating our minds. The more we try to avoid errors, the more likely we are to miss truths; And the more effort we put into searching for truths, the more likely we are to introduce errors. The doubt method may make sense in the special case where enormous weight is given to avoiding mistakes, even if it means losing truth. Once we recognize that we are making a practical decision about the relative importance of two good options, the Cartesian strategy no longer seems the only rational one. Inquiry, as already suggested, is pragmatic accounts of the normative standards to which we must act in arriving at beliefs about the world cast in terms of how we can conduct inquiries in a disciplined, self-controlled manner. That is, our ability to think about external things and constantly improve our understanding of them is based on our experience. It would be wrong to conclude that pragmatism is limited to the United States or that the only important pragmatist thinkers were Peirce, James, and Dewey. Richard Rorty has described his philosophy as “pragmatist” on several occasions - what pragmatists teach us about truth, he tells us, is that there is nothing very systematic or constructive to say about truth at all.

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Thapa, Devinder, i Dan Harnesk. "Rethinking the Information Security Risk Practices: A Critical Social Theory Perspective". W 2014 47th Hawaii International Conference on System Sciences (HICSS). IEEE, 2014. http://dx.doi.org/10.1109/hicss.2014.397.

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Pinto Albuquerque, Cristina, Marta Vaz Ferreira i Marta Mascarenhas. "Critical Analysis of Public Policies Implementation: Michael Lipsky’s Theory Revisited". W The 4th Human and Social Sciences at the Common Conference. Publishing Society, 2016. http://dx.doi.org/10.18638/hassacc.2016.4.1.212.

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Vladimirov, Pavel. "Philosophy of V.E. Sezeman: the Source of the Formation of the Theory of Pure Knowledge". W Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.21.

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Myurberg, Irina. "ON THE POSSIBIBILTY OF INTERDISCIPLINARY RESEARCH WITHIN THE CONCEPTUAL FIELD OF SOCIAL PHILOSOPHY (A CASE-STUDY OF CONTEMPORARY POLITICAL THEORY)". W 5th International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018/1.2/s01.020.

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Raporty organizacyjne na temat "Social sciences -> philosophy -> critical theory"

Bengio, Yoshua, Caroline Lequesne, Hugo Loiseau, Jocelyn Maclure, Juliette Powell, Sonja Solomun i Lyse Langlois. Interdisciplinary Dialogues: The Major Risks of Generative AI. Observatoire international sur les impacts sociétaux de l’intelligence artificielle et du numérique, marzec 2024. http://dx.doi.org/10.61737/xsgm9843.

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In an exciting series of Interdisciplinary Dialogues on the societal impacts of AI, we invite a guest speaker and panellists from the fields of science and engineering, health and humanities and social sciences to discuss the advances, challenges and opportunities raised by AI. The first dialogue in this series began with Yoshua Bengio, who, concerned about developments in generative AI and the major risks they pose for society, initiated the organization of a conference on the subject. The event took place on August 14, 2023 in Montreal, and was aimed at initiating collective, interdisciplinary reflection on the issues and risks posed by recent developments in AI. The conference took the form of a panel, moderated by Juliette Powell, to which seven specialists were invited who cover a variety of disciplines, including: computer science (Yoshua Bengio and Golnoosh Farnadi), law (Caroline Lequesne and Claire Boine), philosophy (Jocelyn Maclure), communication (Sonja Solomun) and political science (Hugo Loiseau). This document is the result of this first interdisciplinary dialogue on the societal impacts of AI. The speakers were invited to respond concisely, in the language of their choice, to questions raised during the event. Immerse yourself in reading these fascinating conversations, presented in a Q&A format that transcends disciplinary boundaries. The aim of these dialogues is to offer a critical and diverse perspective on the impact of AI on our everchanging world.

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Kokurina, Olga Yu. STATE SOVEREIGNTY AND PUBLIC RESPONSIBILITY OF GOVERNMENT IN THE LIGHT OF A SYSTEMIC-ORGANIC APPROACH: INTERDISCIPLINARY RESEARCH. SIB-Expertise, grudzień 2023. http://dx.doi.org/10.12731/er0755.18122023.

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This electronic resource contains a critical summary of the problems of sovereign statehood and the responsibility of public authority in the light of an interdisciplinary systemic organic approach. The author reveals the essence and content of the categories “sovereign statehood” and “responsibility of public authority” as key factors of the state legal system for ensuring the life of the Russian Federation in the conditions of the emergence of a new world order. It is shown that the multi-valued category of “statehood” (statehood, stateness, nationhood, nationness) reflects the complexity of the concept, which characterizes the status and ability of the state to carry out its functions, and on the other hand, reflects the cultural-historical and spiritual-ideological unity of society, which is the deepest internal semantic content both preceding the state and completing its sociohistorical formation in the course of state development and historical transformations. Based on the systemic-organic approach and within the framework of the structure of the Aristotelian tetrad, the author reveals an integral model of the political and legal phenomenon of “statehood”, in which the final cause (ethion) is determined by “sovereign statehood”, which presupposes unity, integrity, actual autonomy, independence, independence and self-sufficiency states in making decisions that ensure the historical existence and development of the country. The work presents a theoretical understanding of social (public) solidarity as a legal construct and instrument of social harmony and integrity of the state-legal body of the Russian Federation. It is shown that public solidarity, as a constitutional and administrative-legal phenomenon in its positive and negative forms, creates the necessary basis for the implementation of the principle of mutual responsibility of the individual, society and state. An idea of the responsibilities of the state, its bodies and officials to the individual and society is given, the role and place of public legal responsibility of holders of power in the solidary social mechanism is outlined. In general, the results of interdisciplinary research are aimed at identifying key factors in social theory and practice that contribute to the acquisition of true independence and self-sufficiency of Russian statehood and the preservation of the civilizational foundations of a multinational Russian society. The manual will be useful to undergraduate and graduate students studying social and political sciences, and anyone interested in the theory and practice of government.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, październik 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).

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