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Schulz, Vladimir L., e Tatiana M. Lyubimova. "Post-structuralism". Epistemology & Philosophy of Science 60, n.º 2 (2023): 151–67. http://dx.doi.org/10.5840/eps202360230.
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The article draws a conceptual distinction the (French) structuralism of the 50’s–60’s and the post-structuralism of the 70’s, which are discussed as overlapping in their intellectual paths; their mutual dynamics is defined as a reaction of the intelligence to the pressure of depersonalized unified schemes within the logic of structuralism against free improvisation and loose interpretation instead of total explanations in the post-structuralism interpretation. The article establishes a conceptual identity of the paradoxical nature between post-structuralism (and deconstructionism, which is homogeneous and identical thereto in a number of aspects), on the one hand, and constructionism with its specific process of language dismantling – social/ideological languages, social group dialects, on the other hand, which naturally leads the authors to the analysis of the paradoxicality principles, defined by post-structuralism (five principles of paradoxicality of Gilles Deleuze – paradox of regress, paradox of sterile reiteration, paradox of neutrality, paradox of absurd, paradox of Levi-Strauss); poststructuralists’ paralogisms are examined through paradoxical denotation; the late Roland Barthes’ phenomenon of paradoxicality, becoming a plot-forming principle of narration, is analyzed. Poststructuralism is conceptualized in the article as the first decisive step of post-modernism; the affinity of post-structuralist and postmodernist commitment to parody, game and irony is stated; the theory of language games in post-modern interpretation is explored; one of those games – a game of carnival – is explored within the diachronic retrospective; the affinity of parody and carnival tradition of post-structuralism and post-modernism to the romantic irony of the XIXth century and its inconsistency with the popular culture of laugh is established. The genesis of poststructuralism and post-modernism is connected with the ideological restart of the Western society before the “very end” of the Resistance ideas and the disappointment of the left European intellectuals in the “great legends” and illusions of Marxism. The blurred concepts of relativism are connected with the mutual disproportion of different layers of historical experience.
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Yusuf, Akhyar. "Paradigma Ilmiah pada Ilmu Sosial-Budaya Kontemporer". Paradigma, Jurnal Kajian Budaya 1, n.º 2 (10 de fevereiro de 2016): 105. http://dx.doi.org/10.17510/paradigma.v1i2.8.
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<p>An American philosopher, Thomas Samuel Kuhn (1922-1996) in his books, The Structure of Scientific Revolution (1962) and The Essential Tension; Selected Studies in Scientific Tradition and Change (1977) poses a paradigm of a universal foundation of science which uses a common fact, method, language and criteria. He does not think that even in the realm of the natural sciences, there are differences, more so that there is a paradigm in the humanities including the arts and literature. Kuhn, however, has established a new paradigm for the philosophy of science which he called “the sociology of science” or a social construction, which now is popular as a constructive paradigm. It is developed in the Critical Theory of Adorno, Horkheimer, and Habermas, and in the Postmodern Theory of Lyotard, Derrida, Foucault, and Baudrillard. The paradigm of the social-political and cultural discourses of the seventies, has developed from structuralism of Saussure and Levi Strauss to post-structuralism or deconstructionism of Jacques Derrida and Paul de Mann referring to contemporary or postmodern era. It rejects stable understanding, logocentrism, antibinary, and gives readers ways to understand a text. The methods used is interpretative paradigm, such as philology, Marxist, new historicism, structuralism, psychoanalysis, theory of acceptance, semiotics, deconstruction, and discourse analysis.</p>
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Lafontaine, Céline. "The Cybernetic Matrix of `French Theory'". Theory, Culture & Society 24, n.º 5 (setembro de 2007): 27–46. http://dx.doi.org/10.1177/0263276407084637.
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This article aims to draw a portrait of the influence of cybernetics on soft science. To this end, structuralism, post-structuralism and postmodern philosophy will be successively analyzed in a perspective based on importing concepts stemming from the cybernetic paradigm (information, feedback, entropy, complexity, etc.). By focusing more specifically on the American postwar context, we intend to remind the audience that many soft science specialists were involved in the elaboration of this ‘new science’. We will then retrace the influence of the cybernetic paradigm on structuralism. Starting with the historic meeting between Roman Jakobson and Claude Lévi-Strauss, we will illustrate that structural phonology is directly inspired by discoveries stemming from the informational model. In the same perspective, the conceptual borrowings of psychoanalyst Jacques Lacan from cybernetics will be identified and analyzed. Then, we will address the matter of the relationship between postmodern theories and the cybernetic paradigm. The philosophical movement towards deconstruction, as well as Deleuze and Guattari’s philosophy, will be analyzed based on how they relate to this paradigm. We will also insist on the fact that the philosophy of Jean- François Lyotard’s La Condition postmoderne is fully in line with the epistemological revolution launched by cybernetics.
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PEREGO, VITTORIO. "PHÉNOMÉNOLOGIE OU STRUCTURALISME. FOUCAULT, DERRIDA ET LA SYNTHÈSE PASSIVE". HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 12, n.º 1 (2023): 30–47. http://dx.doi.org/10.21638/2226-5260-2023-12-1-30-47.
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Foucault and Derrida react in two different ways to the new paradigm imposed by structuralism. Foucault uses structuralism to overcome phenomenology, in fact structuralism shows the naivety of phenomenology, in its claim to rely on conscience to constitute meaning. Instead, Derrida on the contrary immediately nurtures a certain distrust of structuralism, especially in its philosophical ambitions and uses the resources of phenomenology to criticize it, showing the metaphysical implications operating in it. We want to show how this opposing position is generated by the specific way in which the two philosophers have responded to the open problems and bequeathed by Husserlian phenomenology. In particular, the theme of “passive genesis,” which was raised in the French debate by Tran-Duc-Thao and Merleau-Ponty, is central. In the first writings it emerges how Foucault has received Merleau-Ponty’s theses and it is precisely to overcome them that he inaugurates an archaeological analysis to try to distance himself from the normalizing anthropological discourse present in the passive synthesis. Derrida reads passive genesis in a radically different way from Merleau-Ponty (and therefore Foucault): the radical nature of Husserl’s phenomenology has opened a space to question the transcendental genesis of philosophical discourse and its possibility of transcending its historical, social and psychological genesis and therefore the sciences that preside over these dimensions. Consequently, showing the naivety of structuralism, Derrida’s research of the sixties is configured as post-structuralist.
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Rheinberger, Hans-Jörg. "My Road to History of Science". Science in Context 26, n.º 4 (30 de outubro de 2013): 639–48. http://dx.doi.org/10.1017/s026988971300032x.
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Had anybody told me at the beginning of my university studies that I would end up as a historian of science, I would not only have shaken my head in disbelief, I would in all probability not even have understood the prophecy. When I left high school, my interests ranged from literary writing to the life sciences. After an initial attempt to study biochemistry, which I aborted after a year, my early university education was in philosophy, with an emphasis on continental philosophy, from Descartes to Spinoza, from Kant to Hegel, from Nietzsche to Heidegger, pretty much the curriculum that would dominate the vast majority of the philosophical institutes in German universities in the mid-1960s. Having moved from Tübingen to Berlin, in addition I absorbed early on, as part of a group of students around Jacob Taubes, what came to be subsumed under the label of structuralism and post-structuralism: linguistics and semiotics from the Prague School through Noam Chomsky to Julien Greimas, grammatology from Ignace Gelb to Jacques Derrida, historical epistemology in its latest, Canguilhemian and Foucauldian versions, literary theory as practiced by Roland Barthes, to mention just a few names that formed the horizon of our student reading circles.
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Carter, Jessica. "Structuralism as a philosophy of mathematical practice". Synthese 163, n.º 2 (24 de maio de 2007): 119–31. http://dx.doi.org/10.1007/s11229-007-9169-6.
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S. Makarova, Tatiana, e Marina A. Khlybova. "DISCOURSE AND DISCOURSE ANALYSIS IN THE CONCEPT OF SOCIOHUMANITARIAN KNOWLEDGE". Humanities & Social Sciences Reviews 7, n.º 6 (22 de dezembro de 2019): 900–905. http://dx.doi.org/10.18510/hssr.2019.76135.
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Purpose of the study: The aim of the scientific work is to develop a new theory of interdisciplinary discourse based on social and humanitarian knowledge. Today, there are many interpretations of the concept of discourse. This causes certain difficulties in its interpretation. Presentation of the discourse within the multidimensional socio-humanitarian category will allow us to generalize and systematize various approaches to its study, to reveal the sociolinguistic features of the mental-linguistic product in the future integration of social and humanitarian disciplines.
Methodology: The integrative socio-humanitarian theory of discourse analysis highlights the subjective-objective nature of discourse and actualizes the structuralist, poststructuralist, cognitive approaches and its study. The sociolinguistic concept of discourse analysis focuses on the method of synchronous diachronic study of discourse, a descriptive method of discourse analysis, and a comparative historical discourse analysis method.
Main findings: The study found that the theory of discourse, based on a number of humanitarian disciplines (philosophy, sociolinguistics, linguistics), indicates a transformation of the concept of discourse, as well as methods of discourse analysis. A multi-faceted humanitarian concept of discourse analysis is positioned in the post-structuralist, logical-philosophical, sociolinguistic vein.
Applications of this study: The presented integrative interdisciplinary theory of discourse will serve as an impetus for scientific research carried out in the framework of sociolinguistic knowledge. The ontological methodology of discourse analysis, combining the features of structuralism, post-structuralism, cognitivism, is of great practical importance in philosophy, linguistics of the text, communication theory, sociolinguistics, cognitive linguistics.
Novelty/Originality of this study: In the social sciences, there is no single understanding of the concept of discourse. Due to the variability of this concept, various theories of discourse analysis are put forward. For the first time in scientific work, the theory of discourse analysis summarizes the socio-humanitarian theories of discourse (structuralism, poststructuralism, cognitivism). It is demonstrated as a comprehensive research method that allows you to explicate a single utterance, text, as well as cognitive-communicative (speech-cognitive) activity.
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Braidotti, Rosi. "Posthuman, All Too Human". Theory, Culture & Society 23, n.º 7-8 (dezembro de 2006): 197–208. http://dx.doi.org/10.1177/0263276406069232.
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This article looks at Donna Haraway’s work in the light of Continental philosophy, and especially post-structuralism, and examines both the post-humanist and the post-anthropocentric aspects of her thought. The article argues that the great contribution of Haraway’s work is the re-grounding of the subject in material practice. This neo-foundationalist approach is combined, however, with a firm commitment to a process ontology that looks at subjectivity as a complex and open-ended set of relations. The article argues for the centrality of the notion of relationality in Haraway’s thought, and in this respect her work can be compared to Deleuze’s rhizomic thinking. Special emphasis is placed on the analysis of the relation to other species in comparison with Deleuze’s notion of becoming-animal.
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Gashkov, Sergei Aleksandrovich. "The problem of historical-philosophical classification and methodological questions of studying the French post-structuralism". Философская мысль, n.º 2 (fevereiro de 2021): 24–32. http://dx.doi.org/10.25136/2409-8728.2021.2.32949.
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The subject of this research is conditions for the creation of nontrivial classifications for the historical-philosophical analysis of the phenomenon of French “post-structuralism”. The author believes that the term “post-structuralism” is a historical-philosophical abstraction insofar that the researchers do not take into consideration a specificity of the thought of French philosophers in the space between modernism and classicism. The article also examines the instances when the “post-structuralists” (Foucault, Castoriadis) address the problem of classification and systematization of philosophical knowledge based on the attempt to classify sciences that has been carried out in French rationalism by Goblot and Meyerson. The research employs the historical-philosophical methods for rationalizing the project of “nontrivial” philosophical classification as a uniform intellectual process, although it is yet to be discerned and finalized. The novelty of this work consists in the fact that the author not only applied the methods of nontrivial classification developed in cognitive linguistics (Lakoff) and theoretical biology (Meien) to the historical-philosophical process, but made an attempt to demonstrate that the development of such heuristic methods is possible within the framework of the history of philosophy as a discipline. The author examined the “archaeological” analytics of biology of Foucault and the concept of social time in of Castoriadis.
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Yap, Audrey. "Logical structuralism and Benacerraf’s problem". Synthese 171, n.º 1 (27 de agosto de 2008): 157–73. http://dx.doi.org/10.1007/s11229-008-9383-x.
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Pedroso, Makmiller. "On three arguments against categorical structuralism". Synthese 170, n.º 1 (30 de maio de 2008): 21–31. http://dx.doi.org/10.1007/s11229-008-9346-2.
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Nola, Robert. "Varieties of structuralism". Metascience 21, n.º 1 (28 de junho de 2011): 59–64. http://dx.doi.org/10.1007/s11016-011-9557-x.
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Madejski, Jerzy. "Portret, słownik, sylwa… Biografistyka (literacka) na przełomie XX i XXI wieku". Polish Biographical Studies 2, n.º 1 (2014): 77–92. http://dx.doi.org/10.15804/pbs.2014.05.
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This paper discusses the status of literary biographic studies at the turn of the 21th century in Poland. It points out to how the methodological transition in literature studies influenced changes in literary biographic studies, namely the weakening impact of structuralism and the introduction of new scientific paradigms. The question how the convention of describing characters in other human and social sciences, i.e. history, psychology, sociology and philosophy, influenced the position and concept of literary biographic studies, is also discussed.
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Reck, Erich H. "Dedekind's Structuralism: An Interpretation and Partial Defense". Synthese 137, n.º 3 (dezembro de 2003): 369–419. http://dx.doi.org/10.1023/b:synt.0000004903.11236.91.
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Carter, Jessica. "Individuation of objects – a problem for structuralism?" Synthese 143, n.º 3 (fevereiro de 2005): 291–307. http://dx.doi.org/10.1007/s11229-005-0848-x.
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Andreas, Holger. "New account of empirical claims in structuralism". Synthese 176, n.º 3 (19 de junho de 2009): 311–32. http://dx.doi.org/10.1007/s11229-009-9561-5.
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Friedman, Michael. "Carnap on theoretical terms: structuralism without metaphysics". Synthese 180, n.º 2 (9 de julho de 2009): 249–63. http://dx.doi.org/10.1007/s11229-009-9604-y.
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Smith, James Andrew. "Quine—structuralism and all". Metascience 30, n.º 2 (29 de abril de 2021): 285–88. http://dx.doi.org/10.1007/s11016-021-00653-0.
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Kantorovich, Aharon. "Ontic Structuralism and the Symmetries of Particle Physics". Journal for General Philosophy of Science 40, n.º 1 (julho de 2009): 73–84. http://dx.doi.org/10.1007/s10838-009-9084-2.
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Vandenberghe, Frédéric. "“The Real is Relational”: An Epistemological Analysis of Pierre Bourdieu's Generative Structuralism". Sociological Theory 17, n.º 1 (março de 1999): 32–67. http://dx.doi.org/10.1177/073527519901700103.
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An internal reconstruction and an immanent critique of Bourdieu's generative structuralism is presented. Rather than starting with the concept of “habitus,” as is usually done, the article tries to systematically reconstruct Bourdieu's theory by an analysis of the relational logic that permeates his whole work Tracing the debt Bourdieu's approach owes to Bachelard's rationalism and Cassirer's relationalism, the article examines Bourdieu's epistemological writings of the 1960s and 70s. It tries to make the case that Bourdieu's sociological metascience represents a rationalist version of Bhaskar's critical realism, and enjoins Bourdieu to give heed to the realist turn in the philosophy of the natural and the social sciences. The article shows how Bourdieu's epistemological assumptions are reflected in his primary theoretical constructs of “habitus” and “field.” To concretize their discussion, it analyzes Bourdieu's reinterpretation of Weber in his theory of the field of religion and of the young Mannheim in his theory of the scientific field.
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Zenker, Frank, e Holger Andreas. "Perspectives on Structuralism, Munich, Germany, 16–18 February 2012". Journal for General Philosophy of Science 44, n.º 1 (17 de março de 2013): 227–34. http://dx.doi.org/10.1007/s10838-013-9210-z.
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Steiner, Peter. "From structuralism to Marxism (and Back?): Jan Mukařovský 1945–1963". Studies in East European Thought 72, n.º 1 (21 de agosto de 2019): 1–18. http://dx.doi.org/10.1007/s11212-019-09338-1.
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Hutchings, Kimberly. "The possibility of judgement: moralizing and theorizing in international relations". Review of International Studies 18, n.º 1 (janeiro de 1992): 51–62. http://dx.doi.org/10.1017/s0260210500118741.
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International relations is one of the areas of social science which most clearly brings home the tensions involved in the dual relation of inquirer to object of inquiry, as both scientific observer and moral judge, particularly in times of war. As social scientists, we are required to understand and explain our object, as moral beings, we are required to judge or evaluate it. Received wisdom in international relations premises the possibility of the former on its rigid separation from the latter, so that the understanding of, for example, war, is necessarily distinct from the question of the justice or injustice of war. The former is the task of the science of international relations, the latter task is within the province of the moral philosopher or the normative theorist. I will be arguing in this article that this separation of the realms of morality and politics, on which so much social science and moral philosophy is founded, can be traced back to Kant's critical philosophy, and that this separation has problematic consequences for the possibility of both explanation and evaluation in the international sphere. My argument falls into three parts. In the first part, I will put forward a condensed reading of the Kantian critical position and the problems that it poses. In the second and third parts, I will demonstrate how the discussion of international relations both in moral philosophy, and in political theory, is constructed by the Kantian morality/politics dichotomy, and how this limits and distorts both our moralizing and our theorizing. One contention in the third section of the paper will be that even the recent challenges to traditional international political theory, posed by critical theory and post-structuralism, are in danger of slipping back into a reliance on the morality/politics division, in spite of efforts to overcome it.
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Jackson, Ian. "On Situating Piaget's Subject: A Triangulation Based on Kant, Structuralism, and Biology". Philosophy of the Social Sciences 17, n.º 4 (dezembro de 1987): 471–86. http://dx.doi.org/10.1177/004839318701700402.
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Fierlbeck, Katherine, e Pauline Marie Rosenau. "Post-Modernism and the Social Sciences: Insights, Inroads, and Intrusions." History and Theory 33, n.º 1 (fevereiro de 1994): 107. http://dx.doi.org/10.2307/2505655.
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Romania, Vincenzo. "Pragmatist Epistemology and the Post-Structural Turn of the Social Sciences". Philosophy Today 57, n.º 2 (2013): 150–58. http://dx.doi.org/10.5840/philtoday201357212.
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Alliez, Éric. "Structuralism’s Afters: Tracing Transdisciplinarity through Guattari and Latour". Theory, Culture & Society 32, n.º 5-6 (28 de julho de 2015): 139–58. http://dx.doi.org/10.1177/0263276415594237.
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This article analyses Guattari's and Latour's bodies of work as radical developers of a processual and ontological transdisciplinarity. These works impose a definitive break from the history that, in the 1960s, had drawn upon structuralism in order to oppose philosophy with an epistemological revolution from the perspective of a scientific problematization and first transdisciplinary reconfiguration of the sciences de l'homme. It is shown that the second anti-structuralist transdisciplinarity affirms as its raison dêtre “the necessity to return to Pragmatics” (Guattari), to enact the new significance of the transversal constructions liberated by the rhizomatic monism of a hybrid social ontology (Latour). Between Guattari, Latour, and the ecologization they share, a total de-epistemologization and re-ontologization is engaged. It leads to the fall of the 'Ontological Iron Curtain' erected by the philosophical tradition between mind and matter, nature and society. The article concludes by critically addressing the final statements of both Guattari and Latour towards a new aesthetic paradigm and a new diplomacy of institutional forms respectively.
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Kajtez, Ilija, e Srđan Starčević. "The need for philosophy in the (post) modern world". Nacionalni interes 47, n.º 1 (2024): 7–28. http://dx.doi.org/10.5937/nint47-48381.
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To think about essential questions, the meaning of human existence, social-historical and ontological riddles of the World, necessarily means being in the chambers of philosophy. Unfortunately, our (post)modern, globalized and busy world is turning its back on the wisdom of all ages. In this paper, the authors point to the rejection of philosophy in the modern consumer society and search for answers to questions about the need to study philosophy today. Also, about its importance for man, people and humanity. The work consists of three parts, in which a contribution is made to the understanding of the importance of philosophy for man, society and humanity. The authors pointed the reasons for the rejection of philosophy in the modern age are explored, and the relationship between philosophy and science is examined. Philosophy is needed by modern man/ society/humanity for the same reasons it was needed in the past, but the need for it is hidden in modern consumer society. Philosophy is eternal and everlasting. If the root of philosophy is about 27 centuries deep and has survived all radical changes in the world and all (r)evolutions, rulers and dynasties, political and social movements, all wars and destructions, all geographical discoveries and the exploring of the Cosmos, is it wise to voluntarily deny such a deep source of wisdom? In contrast to today's consumer lost in his own life, philosophy gives us an insight that can be healing and beneficial. But we should have a fruitful conversation with philosophy, but not just have a historical retrospective. Because we who are still alive need philosophers and their wisdom of the ages. A philosopher looks for the essential and the necessary in everything, and this separates him from those people who deal with unimportant things, phenomena and processes. Of course, a philosophically minded person never underestimates the knowledge and meaning of exact sciences and techniques and technical progress. Communicating with the wisdom of the ages is both healing and valuable and benefits both the individual and the community to which he or she belongs.
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Guseynov, Аbdusalam А., e Andrey V. Smirnov. "Institute of Philosophy as a State Organization and Social Institution". Voprosy Filosofii, n.º 11 (2021): 5–21. http://dx.doi.org/10.21146/0042-8744-2021-11-5-21.
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The article examines the 100-year history of the Institute of Philosophy of the Russian Academy of Sciences (IF) as a state organization and a special social institution. It traces the history of systematization of philosophical knowledge in an encyclopedic form: the initial plan (early 1920s) of G.G. Shpet to focus efforts on the question “What is philosophy?”; the project of the historical study of philosophy in the light of materialistic dialectics as its pinnacle (1928–1930); a partly realized plan (late 1930 – early 1940) of writing a 7-volume world history of philosophy; “Philosophical Encyclopedia” in 5 volumes (1960–1970); “New Philosophical Encyclopedia” (2000–2001) in 4 volumes. The article shows the contradictory interaction of the tasks of the study of philosophy and its development. In the history of IF, the following stages are highlighted: the dogmatism of 1930–1940, the humanistic turn of the mid-1950s, rejection of the monopoly of Marxist philosophy, pluralism of post-Soviet philosophy. The contemporary situation has put into question the traditional beliefs what a human being is. The challenges from the brain and cognitive sciences highlight a new understanding of consciousness and reason, which creates a common field of research for the IF and exciting creative perspectives for its staff
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Bilchenko, E. "POETRY, PHILOSOPHY, TECHNOLOGY IN THE LIGHT OF CULTUROLOGY: DIALOGUE STRATEGY". EurasianUnionScientists 4, n.º 3(84) (15 de abril de 2021): 26–33. http://dx.doi.org/10.31618/esu.2413-9335.2021.4.84.1292.
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In the article, on the interdisciplinary methodological basis of the classical semiotics of culture and cultural comparative studies, supplemented by the developments of Lacanism and post-Lacanian psychoanalysis of the Ljubljana school, information aesthetics and tranzaesthetics, critical theory, French structuralism and poststructuralism, a strategy of dialogue between poetry and philosophy as the phenomena of traditional Logos in postmoderism is developed. ... The main problem of the modern poetic word is the loss of ontological adequations and spiritual implications by the text as a result of the inclusion of artistic creativity in the cyberspace of global digital multicultural capitalism. A comparative analysis of the projects of globalism and anti-globalism has demonstrated the priority of commercial culture as a prestigious social model for the formation of the poet's symbolic capital and network promotion. The orientation of the free market towards the sponsor's occupation of poetic creativity increasingly deprives poetry of the semantic invariants of authentic civilizational memory, which is eroded by trends in branding, advertising, and image, and is transformed into a souvenir, simulacrum, ersatz, and trademark. The only guarantor of the actualization of the basic cultural meanings of poetry is traditionalism, but its often grotesque, ultra-conservative and nostalgic character is not able to maintain the competitiveness of the tradition, its attractiveness for the younger generation and vivid personal subjectivity. A harmonious balance between traditionalism and postmodernism in poetry is possible if new technologies are used as forms of presentation and means of promoting the classical poetic tradition in the modern world, while maintaining the primacy of the goal for poetry, in relation to which the “creativity” of managerial entrepreneurship is a secondary means. We regard poetry as a point of semiotic intersection of a static sign in space (syntagma) and dynamic meaning in time (paradigm). Inside this point, in the zero phoneme, the author resides, regaining integrity, continuity, essence and selfhood instead of gaping, alienation and lack due to the correct correlation of the ontological goals of poetry and its ontic cases. Poetry in this context is a kind of a formula for the harmony of the metonymy of the real-symbolic language of culture and the metaphor of its ideal imaginary meanings. To find harmony between tradition and innovation, metaphysics and dialectics, synchronicity and diachrony, the gene code of culture and a historically labile cultural image is capable of culturology as a science based on philosophy (ontology and axiology), philology (hermeneutics and journalism), social sciences.
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Oushakine, Serguei Alex. "Vitality rediscovered: theorizing post-Soviet ethnicity in Russian social sciences". Studies in East European Thought 59, n.º 3 (12 de setembro de 2007): 171–93. http://dx.doi.org/10.1007/s11212-007-9033-8.
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MARCONDES (UFJF), Glaucia Siqueira, e ANDERSON FERRARI (UFJF). "PESQUISA PÓS-ESTRUTURALISTA EM EDUCAÇÃO: DESCONSTRUIR PARA (RE)CONSTRUIR A HISTÓRIA CIGANA E OS SEUS PROCESSOS DE SUBJETIVAÇÃO". Margens 16, n.º 26 (30 de junho de 2022): 261. http://dx.doi.org/10.18542/rmi.v16i26.10979.
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This article aims to bring poststructuralism and Foucaultian-inspired studies to think about research in education. The proposal is to emphasize the importance of these studies in the process of problematizing universal truths and metanarratives produced around Gypsy history. When problematizing, we want to emphasize the play of forces that are immersed in the construction of this story, in order to provoke in the reader a series of concerns, doubts, and questions regarding the process of the constitution in relation to culture Gipsy. We believe that the potential of these studies lies in the possibility of (re)constructing views and (re)signifying subjectivation processes.Keywords: Post-structuralism. Research. Education, Gypsy History. Subjectivation.
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Ali-Zade, Alexander. "NEOLIBERAL SOCIETY OF POSTMODERNITY, POST-TRUTH AND POST-HUMANISM IN THE MIRROR OF THE PHILOSOPHY OF SCIENCE OF THE SECOND HALF OF THE XX CENTURY AND THE METHODOLOGY OF SOCIAL SCIENCES OF THE XXI CENTURY". Naukovedenie, n.º 2 (2021): 19–39. http://dx.doi.org/10.31249/naukoved/2021.02.01.
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The review establishes that the philosophy of science of the second half of the XX century contains an accurate image of the society that was formed in the first 15 years of the XXI century thanks to digital communication technologies. Based on the analysis of modern research in the field of social sciences, it is shown that this global, postmodern, neoliberal society of post-truth and post-humanism created by digital communication technologies caused a corresponding radical restructuring of the social sciences.
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Farrell, Katharine N. "Untrol: Post-Truth and the New Normal of Post-Normal Science". Social Epistemology 34, n.º 4 (23 de janeiro de 2020): 330–45. http://dx.doi.org/10.1080/02691728.2019.1706117.
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Львов, А. А. "Historians of Philosophy in the Situation of Hypertext". Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, n.º 2 (10 de abril de 2021): 99–109. http://dx.doi.org/10.37482/2687-1505-v092.
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This paper turns to contemporary discussions on the methodology in the history of philosophy and their general context of the humanities. A comparative analysis of the epistemological stances of the history of ideas (using the works by A.O. Lovejoy and I. Berlin, as well as H. Bloom’s studies on the Western canon) and conceptual history (from the pioneer in this area G. Teichmüller to R. Koselleck, Q. Skinner and J. Pocock) allows us to identify the peculiarities of both approaches as well as to reveal any points of converging and differences between them. Moreover, the article dwells on the main consequences of their use by the historians of philosophy as independent areas of research, such as cultural anthropology, study of literature, and linguistics. In addition, the paper discusses the canonization of forms of thinking as an efficient way of making a person identify him/her with a certain “imaginary community”, which simultaneously determines the subject’s way of thinking and is supported by him/her. The analysis performed allows us to infer the following: inquiries of historians of philosophy support the elaboration of paradigms and ideological forms of their representation; their methodological success consists in a specific character of their heuristic strategies that enables them to deal with the genuine genealogy of the present, in which contemporaneity finds its foundations. Thus, historians of philosophy are faced with the situation of hypertext as the research area is formed by the methodology of historical-philosophical inquiry. Such a heuristics brings contemporary historians of philosophy together with theorists of structuralism, which had previously dominated the studies of language and social sciences.
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Abu-Rabi, Ibrahim M. "Beyond the Post-Modern Mind". American Journal of Islam and Society 7, n.º 2 (1 de setembro de 1990): 235–55. http://dx.doi.org/10.35632/ajis.v7i2.2793.
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What can an accomplished Western theologian and philosopher offerto modern Islamic thought‘! Is there a need for the contemporary Muslimintelligentsia to learn from outside sources? And, if "a conscious and intellectualdefence must be made of the Islamic tradition,” does it mean that Muslimshave to live in a state of mental inertia vis-i-vis the impressive Western traditionin philosophy, theology, and other humanistic and social sciences? Finally,what are the intellectual dangers of borrowing from a Western heritage whichis diffuse in nature, and which is not free from ideology most of the time?Would we be accused of eclecticism and a lack of historicism?Undoubtedly, a major North African philosopher like Abdallah Laroui would dismiss the whole theological project of Islam and Christianity, oreven the whole theoretical enterprise of comparative religion, as irrelevant,ahistorical, anti-intellectual, nxluctionist, and obstructionist. The same attitudeis shared by not a small number of Arab and Muslim social scientists whoconsider metaphysics a fading religious pastime that should have been drivenaway from the human mental endeavor long before Kant appeared on thescene. This orientation is sociologically developed by Bassam Tibi in hisrecent book entitled The Crisis of Modem Islam: A Reindustrial Culturein the Scientific-Technological Age, where he argues that the only viableapproach to Islam in the modern wrld is the sociological method. Therefore,his aim is not to study the spiritual, philosophical, and social manifestationsof Islam in today‘s world, but to understand it, “as it is incorporated intoreality as a fait social-that is, a social fact.”Metaphysics and the Search for a Methodin Religious StudiesProkssor Huston Smith, who sees the validity of the argument that religionis a social fact, argues that the religious question is primarily metaphysical.Thus he offers a “synthetic construct” of religion: metaphysical and social.Put differently, Smith maintains that, transcendentally speaking, religion isa priori and universal; whereas socially spealung, religion is subject to diversityand particularism. It is when we understand his “synthetic argument” thatwe begin to unravel his conceptual concerns: Smith is troubled by the modernphilosophical assertion that truth is made and not found ...
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Cruickshank, Justin. "The Usefulness of Fallibilism in Post-Positivist Philosophy". Philosophy of the Social Sciences 37, n.º 3 (setembro de 2007): 263–88. http://dx.doi.org/10.1177/0048393107303759.
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Matonti, Frédérique. "A Return to the Concept". Cultural Politics 14, n.º 2 (1 de julho de 2018): 244–62. http://dx.doi.org/10.1215/17432197-6609116.
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The journal Cahiers pour l’Analyse was founded in 1966 and disappeared in the aftermath of May 1968. At the time the intellectual and publishing world was dominated by texts that were broadly characterized as “structuralist.” Edited by a board of students at the prestigious École normale supérieure (Jacques-Alain Miller, François Régnault, Alain Grosrichard and Jean-Claude Milner), with the participation of Alain Badiou in its later stages, the journal accorded great importance to Jacques Lacan and to psychoanalysis in general. But it also played a role in Althusser’s political and intellectual strategy a year after the publication of For Marx and Reading Capital. Cahiers pour l’Analyse represents, then, the most complete example of the politicization of structuralism on the eve of May 1968. Yet it also had a focus on political philosophers, such as Machiavelli and Rousseau, and the political writings of classical philosophers such as Hume and Descartes. The editors also favoured the philosophy of the concept (Canguilhem) over phenomenology (particularly in its Sartrean interpretation). Analyzing the content of the journal and published interviews with its authors, this article indicates how the broad aim was to restore primacy of place to philosophy at a point when it was under challenge from the social sciences.
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Pihlström, Sami, e Arto Siitonen. "The Transcendental Method and (Post-)Empiricist Philosophy of Science". Journal for General Philosophy of Science 36, n.º 1 (janeiro de 2005): 81–106. http://dx.doi.org/10.1007/s10838-005-7163-6.
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Kerimov, Tapdyg K., e Aleksandr V. Pertsev. "Koinon: Being-in-common, Heterology, Post-fundamentalism". Koinon 1, n.º 1-2 (2020): 46–61. http://dx.doi.org/10.15826/koinon.2020.01.1.2.001.
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The problem of being-in-common remains a fundamental problem of philosophy, social sciences and humanities. The purpose of this article is to analyze the changes in the nature of this problem, the incentives and prospects for its formulation and solution in the late XX — early XXI centuries. Being-incommon is increasingly shifting to the focus of human existence, acquires a decisive existential significance, acts as public opinion, and as a political motivation, and as a paradigm for the social sciences and humanities. The article argues that full awareness of the role of philosophy in describing and explaining the forms of being-in-common presupposes the need for a radical reorientation of both traditional philosophical constructions and the methodology of social and humanitarian cognition. Three dimensions of this reorientation are highlighted. Firstly, this is the “new sociality”, the undecidability between “globalization” and “mondialization”, as well as the need to deconstruct the very possibility of accepting a global or phenomenal world. Secondly, it is ontoheterology, which outlines the ways of overcoming ontological fundamentalism, building an “ontology after ontotheology”. It exposes the understanding of being-in-common, the original sociality as groundless, anarchic, which arises as a direct correlate of the experience of groundlessness of existence, unrooted in any substance or common essence. Thirdly, this is postfundamentalism as a particular paradigm, style of thinking, postulating the transformation of the practices and techniques of thinking in response to the need to reposition the multiple real as immanent in thought itself. The article concludes that the three-dimensional “space” of comprehending being-in-common sets a certain direction of philosophical and socio-humanitarian research, hidden behind them general methodological tendencies, and the relationship of these tendencies with the nature of social practice.
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Rystan, Zh, e A. Tursynbayeva. "EPISTEMOLOGY OF SPIRITUAL SCIENCE". Al-Farabi 78, n.º 2 (15 de junho de 2022): 58–71. http://dx.doi.org/10.48010/2022.2/1999-5911.05.
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The purpose of this article is to study the theoretical and methodological basis of the science of the spirit, which has been used from the 19th century to the present day. First of all, attention is focused on various concepts of epistemology and the etymological meaning of epistemology is given and its development in the history of philosophy is analyzed. An in-depth analysis of the methods of the science of the spirit that arose in the context of a new epistemological revolution is given. This article is aimed at a systematic review and study of the contribution of such researchers and philosophical direction of the science of the spirit as W. Dilthey, the school of hermeneutics E. Husserl, M. Heidegger, G. Gadamer, as well as the modern representative C. Skinner. The article deals with the methods of science "Geist" proposed by V. Dilthey, where the methods of the science of the spirit and its influence on the methods of modern science are analyzed. Dilthey divided science into two parts: spiritual and natural. The movement, which began under the motto of the science of the spirit, subsequently led to the emergence of research methods and trends in the humanities and social sciences, such as hermeneutics, phenomenology, historicism, relativism, psychology, structuralism, and constructivism.
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Richmond, Sheldon. "Knowing as a Subversive Activity: A Conversation with Steve Fuller’s Post-Truth: Knowledge as a Power Game". Philosophy of the Social Sciences 49, n.º 1 (17 de dezembro de 2018): 69–84. http://dx.doi.org/10.1177/0048393118814763.
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Fuller carries social constructionism to its bitter end in his theory of the “post-truth condition”—endemic to current life and to the entirety of Western Philosophy. According to Fuller, the gates to the elitist power/knowledge-games have been crashed by the democratic mob. Fuller implicitly extends Popper’s radicalism in the philosophy of science to political and social philosophy. Rather than Popper’s piecemeal social engineering for the purpose of minimizing human suffering, Fuller promotes revolutionary social change in the face of catastrophes. Fuller pushes for a “proactionary” approach because the current vast social change refutes the fragility-assumption of Popper’s “risk-adverse” sociopolitical philosophy.
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Portugali, Juval. "Complexity Theory as a Link between Space and Place". Environment and Planning A: Economy and Space 38, n.º 4 (abril de 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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Medvedev, Vladimir I. "The transcendentality of the humanities". Philosophy Journal 15, n.º 1 (2022): 69–84. http://dx.doi.org/10.21146/2072-0726-2022-15-1-69-84.
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The article regards the principal aspects by which cognition in the humanities is different from that in natural sciences. If the task of transcendental philosophy is the analysis of general conditions of our experience, such status can be prescribed to all disciplines that study human as a subject. General conditions of experience determine our experience even when we make them the object of analysis. Marx’s and Manheim’s sociology of knowledge is used as an example to show that sociology of knowledge as a study of the dependence of social ideas on social interests remains inside the domain of its own laws. This fact gives us the opportunity to treat it not as an objective science, but rather as hermeneutics. Its main purpose is not to unmask other people’s ideological illusions. Sociology of knowledge is rather a way of self-understanding, which affords us to pay attention to our own possible ideological bias. Structuralism and cognitive sciences as attempts at a scientific analysis of humans and society try to ignore the transcendental nature of their conclusions. If some fundamental structure underlies all our intellectual activity, it should control the perspective that structuralists take on it as well. If our self is an illusion formed by the objective neuronic dynamics, as cognitivists assert, they lose the right to reason in first person, to put goals of developing our consciousness in a particular direction. As long as we study the man and society in the humanities, our knowledge has a transcendental status. The humanities do not study some object that is external to us. They do not give us technical knowledge or technological recipes. Their goal is to make our self-understanding deeper.
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Kaurin, Dragoljub. "Cyclical theories of social change: Spengler and Toynbee". Sociologija 49, n.º 4 (2007): 289–312. http://dx.doi.org/10.2298/soc0704289k.
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This paper is centrally concerned with discussing critically and rethinking the theoretical concepts put forward by Oswald Spengler in Decline of the West and Arnold Toynbee in A Study of History. It focuses on the theoretical, heuristic and epistemological value of these theories in the era of renaissance of philosophic history in some quarters (see for example Graham, 2002) and cooperation between social sciences. Spengler is credited with the idea of historical cycles, rethinking of the progressivist view and discovering a radically different approach to the study of the human past, which is embodied in his idea of culture as the proper unit for historical and sociological study. However, some of his views proved to be intrinsically intellectually dubious, but on the whole, his was a major contribution to the study of social change. Arnold Toynbee on the other hand was more empirically and sociologically oriented, while Spengler?s views are more heavily philosophical. Toynbee partly developed his ideas rather consistently, but at the same time included many unclear and inaccurate points in his theory. Both authors can be rightfully considered to be classical authors in this field and both provided incentive for studies that cross-cut social sciences (philosophy, history, sociology). Moreover, Decline of the West and A Study of History are truly post-disciplinary works.
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McLennan, Gregor. "Structuration Theory and Post-Empiricist Philosophy: A Rejoinder". Theory, Culture & Society 5, n.º 1 (fevereiro de 1988): 101–9. http://dx.doi.org/10.1177/026327688005001006.
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Jemali, Maksimilianus, JB Banawiratma e Wening Udasmoro. "Hambor as Little Narrative in Managing Conflict and Peace Situation in Manggarai, Flores, East Nusa Tenggara". International Journal of Interreligious and Intercultural Studies 4, n.º 2 (26 de dezembro de 2021): 117–41. http://dx.doi.org/10.32795/ijiis.vol4.iss2.2002.2226.
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This article explores the practice of Hambor tradition as little narrative in managing conflict and peace situations in Manggarai, Eastern Indonesia. Hambor, which means peace, is a component of local wisdom and a strategy for resolving conflict based on local culture. There are several issues to address, including the following: what is the meaning, impact, and manifestation of Hambor for Manggarai people on a personal and social level? What is the role of Hambor tradition in managing conflict and peace in Manggarai? This research used the ethnographic method through the genetic structuralism approach developed by the French philosopher and sociologist Pierre Bourdieu to understand the meaning, impact, and implementation of the Hambor process in daily life by the Manggaraian speech community. The research result shows that Hambor is the leading force in creating peace and harmony for the Manggarai people. Hambor is the substance of harmony between humans, the world (tana lino), the ancestors (wura agu ceki), and the God (Mori Kraéng). Hambor process in Manggarai will be useful if it is based on a mutual commitment to overcoming disputes, transformative option (post-conflict), and the involvement and willingness of perpetrator and victim to forgive one another.
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Heimans, Stephen. "Fieldwork in philosophy, emancipation and researcher dis-position". Qualitative Research Journal 16, n.º 1 (1 de fevereiro de 2016): 2–12. http://dx.doi.org/10.1108/qrj-08-2014-0035.
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Purpose – The purpose of this paper is to offer an exemplar of post-qualitative “fieldwork in philosophy” research. The paper proposes features of such philosophical fieldwork and adumbrates examples of concepts that have emerged in the process of undertaking the research. Design/methodology/approach – The paper is conceptual, drawing on an abductive approach. Post-qualitative understandings that question the validity of methodology and theory as separable entities are operationalised. Findings – The paper provides insights into how post-qualitative research might be undertaken and what might emerge in the process. Originality/value – This paper fulfils a need for an example of research that is post-qualitative. Additionally, the possibilities for doing “fieldwork in philosophy” are extended, as is the work of Jacque Rancière with respect to emancipation.
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PAVLOV, ALEXANDЕR V. "Post-Zombie: Posthumanization of a Monster in Zombie Movies". Art and Science of Television 19, n.º 3 (2023): 153–73. http://dx.doi.org/10.30628/1994-9529-2023-19.3-153-173.
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Posthumanism—or, as the philosopher Francesca Ferrando calls it, the philosophy of our time—is in high demand both as a current of thought and as a theoretical tool for analyzing popular culture. The interdisciplinary field of zombie studies is also actively developing. The article proves that zombie studies are a legitimate field of humanities and social sciences. Scholars analyze zombies within the framework of sociology, ethics, neuroscience, international relations, literary studies, etc. As a theoretical tool, many of those studying zombies apply the philosophy of posthumanism. Until now, scholars have mostly been fascinated by the one zombie plot: the zombie apocalypse. However, there is another zombie-related narrative. Some call it a sentient zombie, humanizing the undead. In such a narrative, zombies are redefined, and to them the standard definition of a zombie no longer fits. A new image of the zombie can be revealed through the monster theory. The peculiar humanization of the zombie as a monster can be characterized as posthumanization. Since the classic image of the zombie in this case is redefined, we need to find a new term for the new monster. The author proposes to name the new sentient zombies post-zombies and suggests that their monstrosity should also be redefined, supporting these ideas through the analysis of Day of the Dead (1985), Warm Bodies (2013), and The Girl with All the Gifts (2016).
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Karpińska, Agnieszka. "Post-Normal Science. The Escape of Science: From Truth to Quality?" Social Epistemology 32, n.º 5 (3 de setembro de 2018): 338–50. http://dx.doi.org/10.1080/02691728.2018.1531157.
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