Готові списки джерел за темами / Myth and modernity

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  1. Статті в журналах
  2. Дисертації
  3. Книги
  4. Частини книг
  5. Тези доповідей конференцій

Добірка наукової літератури з теми "Myth and modernity"

Автор: Grafiati
Опубліковано: 23 вересня 2022
Оновлено: 9 березня 2023

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Статті в журналах з теми "Myth and modernity"

1

Terec-Vlad, Loredana. "The Role of Ideology in Nation Building." Logos Universality Mentality Education Novelty: Political Sciences & European Studies 7, no. 1 (August 25, 2022): 37–45. http://dx.doi.org/10.18662/lumenpses/7.1/29.

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The society we live in is a complex one, and is called in the specialized literature the "postmodern society", based on knowledge, technological development and other such traits, a society that emerges from Modernity. Modernity is based on a series of "founding myths" or "legitimizing structures", such as: "the myth of reason", "the myth of progress" or "the myth of the superhuman". In the modern era, an important place is occupied by the "myth of nations", because this legitimating structure was the reason why the biggest revolutions and wars fought throughout history took place.
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2

Mehl, Ted. "Myth and Modernity." Tradition and Discovery: The Polanyi Society Periodical 21, no. 2 (1994): 32–35. http://dx.doi.org/10.5840/traddisc1994/199521223.

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3

Ovidiu, Ivancu. "Myth, utopia, modernity." Incursions into the Imaginary 7, no. 1 (October 10, 2016): 169–78. http://dx.doi.org/10.29302/inimag.2016.7.9.

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4

Yack, Bernard. "Myth and Modernity." Political Theory 15, no. 2 (May 1987): 244–61. http://dx.doi.org/10.1177/0090591787015002005.

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5

Kozhemiakina, Oksana. "ARCHETYPAL BASIS OF POLITICAL MYTH: LITERARY TRADITION AND MODERNITY." Doxa, no. 2(36) (March 25, 2022): 67–82. http://dx.doi.org/10.18524/2410-2601.2021.2(36).246781.

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The article examined the features of the archetypal foundations of the political myth, defined the functions of the myth, outlined the ways of its transmission and conceptualization in modern society, ñonsidering the manipulative effects of hidden ideological influence. Based on the analysis of the works of C. G. Jung, J. Durand, M. Eliade, R. Barthes, E. Cassirer, N. Frye and others the content components and features of the political myth are specified. The author of the article emphasizes the narrative and temporal essence of the political myth. It sets the symbolic constructs of self-determination of the community in political time and space, and also forms an idea of the glorious past, the actual (usually crisis) present and the desired idealized future. Accordingly, the political myth is viewed as a dynamic form of the narrative organization of political space and time, setting meaningful meanings and guidelines for the development of a community, also providing a connection between generations. The types of political myth are, first of all, heroic myths (represented by actual archetypal images) and genealogical myths (about the origins of the community, which usually legitimize the connection with the territory and the right to independent statehood). The evolutionary, typological and myth-making approaches to the analysis of the relationship between myth and literature are analysed. It has been proven that modern political myth conceptualizes reality through narratives and discourses, and literature is one of the most important translators of mythological information. It is noted that by filling mythological plots with socio-political content, history itself is mythologized, reconstructing historical memory. Moreover, literary heroes remain in the collective consciousness «living» witnesses of the epochs.The deep motives of narrative mythological oppositions and Trinitarian structures, actualized in modern images, are revealed. Archetypes are understood as energy sources for the formation of the subject content of a political myth, which is structured around a number of binary oppositions (Good – Evil, Life – Death, We (ours) – They (others)), and the cyclical nature of trinitarian structures of procedural implementation (origin – disappearance – preservation (revival)). The transformations of traditional mythological plots and archetypal images in the modern political branding are investigated.
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6

Schweizer, Karl W. "Modernity: Myth or Reality?" European Legacy 20, no. 6 (May 12, 2015): 652–58. http://dx.doi.org/10.1080/10848770.2015.1046318.

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7

Murashkin, Mykhailo G. "Myth, self-sufficiency, salvation." Ukrainian Religious Studies, no. 39 (June 13, 2006): 4–18. http://dx.doi.org/10.32420/2006.39.1738.

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The problem statement is that the modernity of human existence gives rise to new myths. This human present seeks salvation and experiences a self-contained character. An analysis of recent research on the subject involves examining the link between myth, salvation, and self-sufficiency in the ancient and modern world. In view of this, the purpose of the article is to identify the connection between modern myth and the idea of salvation and self-sufficiency.
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8

Balatov, S. A. "Tickets for the steamboat of modernity." Voprosy literatury, no. 6 (December 28, 2020): 126–43. http://dx.doi.org/10.31425/0042-8795-2020-6-126-143.

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The article examines the poetry collections printed by Voymega publishers in their new series ‘Pyroscaphe.’ Authors of the six collections published so far are young poets who participated in the literary seminar ‘The way to literature. Continued’ held by the Moscow Writers’ Union in 2019: M. Bessonov, D. Nozdryakov, B. Peygin, K. Tarayan, E. Uliankina, and V. Fedotov. Despite their very dissimilar poetics, the study of their works enables the critic to trace certain common features that define the new generation of poets. In particular, Batalov believes that each author tells their own myth. What unites those myths are the concept of the post-Soviet childhood (with all realia typical of the 1990s), the crossing of the border between life and death, and idealization of the provinces; it is also pointed out that each of the authors eventually arrives at the myth of Hades, the kingdom of shadows, where human souls are roaming in solitude. In conclusion, Batalov proposes to poets that if they cannot overcome the inertia of mythological thinking, they should at least mitigate it by addressing reality.
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Eckert, Michael. "Myth and modernity in Dallapiccola'sUlisse." European Legacy 1, no. 4 (July 1996): 1585–90. http://dx.doi.org/10.1080/10848779608579615.

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10

Álvarez Solís, Ángel Octavio. "El retorno antimoderno. Mito y teología política en tiempos postseculares." Theoría. Revista del Colegio de Filosofía, no. 33 (December 1, 2017): 27–49. http://dx.doi.org/10.22201/ffyl.16656415p.2017.33.420.

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The main argument of this essay highlights the political importance of the myths regarding the formation of the modern debate around secularization, especially the role that political myths and theologies play in the configuration of the modernity. The essay is divided in three parts. The first one supports that the political myth constitutes the blind point of modernity; the second one emphasizes why it is impossible to explain secularization without the help of politic theology, and the third one describes the return of theological thought in the current debates on secularization.
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Дисертації з теми "Myth and modernity"

1

Harvie, Robert Matthew. "Slavery, modernity and the myth of return /." Title page, abstract and contents only, 2000. http://web4.library.adelaide.edu.au/theses/09AR/09arh3429.pdf.

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2

Crowe, Mark. "After modernity : versions of myth in the twentieth century." Thesis, University of York, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288582.

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3

Pettis, John P. Jr. "Interrogating the Myth of Modernity: Cultural and Political Narratives in Robert Coover’s Fiction." VCU Scholars Compass, 2016. http://scholarscompass.vcu.edu/etd/4221.

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This thesis explore the use of Cultural and Politcal narratives in Roberts Coover’s fiction. Coover’s writing questions the validity of the monolithic grand narratives within our society, and complicates the grand narrative by subverting its conventions with the comic and the erotic. The tone of the narrative, while often absurd or grotesque, offers distinctive insight into modern culture. In Coover’s work these themes meld with society’s libidinal urge for the absurd, the sexual, and the ritualized archaic. His characters are often faced with overt savagery and violence, but are also surrounded by high culture and idealism. In examining these notable works of Coover, spanning over fifteen years, patterns emerge throughout his oeuvre. The shifting of Cold War politics, the carnivalesque, theatrics, history, politics, and the exploration of metanarratives are present throughout these works. In navigating these cultural and political structures, Coover’s writing deconstructs these ideological concepts, and in turn both affirms and subverts them.
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4

Huang, Qing. "Fashioning Modernity and Qipao in Republican Shanghai (1910s-1930s)." Ohio University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1429701221.

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5

Mosch, Matthias. "The Faust myth in William Gaddis and Thomas Pynchon : postmodern negotiations of western modernity." Thesis, Durham University, 2012. http://etheses.dur.ac.uk/5901/.

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This thesis examines the Faust myth in post-war American fiction, giving special consideration to works of William Gaddis and Thomas Pynchon. I present these works, which are underrepresented in broader studies of the literary tradition of the myth, as substantial contributions to the latter, while demonstrating how their thematic and stylistic proximity can be explained through their use of the myth itself. I thereby meet two desiderata: a location of Gaddis’s and Pynchon’s Faustiana in specific currents of twentieth-century intellectual history and a qualitative comparison between both authors against the background of postmodern mythography. Locating their works in the tradition of Johann Wolfgang von Goethe and Thomas Mann, I analyse how both authors employ the myth in order to satirise the underbelly of Western modernity. In turning the myth against the founding principles of America itself, they suggest that the vision of a New Eden has been a Faustian wager from the start. In doing so, they transform the image of the heretical soul-seller into that of a representative of the dominant forces of their time. Playfully demonising the reckless individualism, technicism, and voracious materialism of their contemporaries, they provide an astonishingly differentiated portrait of human self-aggrandisement that reverts into mechanisms of dehumanisation, a feat that is reflected in their manifest use of the works of Oswald Spengler, Max Weber, Eric Voegelin, Norman O. Brown, and Herbert Marcuse. While Gaddis’s and Pynchon’s early novels remain a matter of negative theology in refraining from providing totalising suggestions as how to fare with the sold ‘soul’ of the West, I argue that these satirical disputes, via their use of apophaticism, indirection, and allusive complexity, convey a distinctly ethical message that speaks against the alleged nihilism and relativism of postmodern fiction.
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6

Balstrup, Sarah Katherine. "To Believe In Love: The Religious Significance of the Romantic Love Myth in Western Modernity." Thesis, Department of Studies in Religion, 2012. http://hdl.handle.net/2123/14714.

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Lewis, C. "In 'the mouth of [the] cave' : Wyndham Lewis, myth and the philosophical discourse of modernity, circa 1914." Thesis, Bath Spa University, 2017. http://researchspace.bathspa.ac.uk/11580/.

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The central aim of this thesis is to clarify the conceptual role which 'myth' plays in Lewis's Vorticist 'pattern of thinking' and in doing so to deepen the existing critical understanding of Lewis's central importance to modernism (Foshay, 1984). As a reflective participant in modernism's turn to myth, Lewis, as I treat him here, opens a new and important chapter in the philosophical discourse of modernity, showing both the creative possibilities which myth presented the modern artist and highlighting the alarming consequences of seeking a new home for art among the ruins of ancient 'world pictures' (Heidegger, 2013). This point of focus leads me to join together two previously unconnected but highly relevant strands of Lewis scholarship, represented on one side by certain notable studies of Lewis's application to mythical source from Hindu, Buddhist and Gnostic typologies and, on the other side, in the identification of a corresponding anthropological rationale in Lewis's early writings. My analysis focuses particularly on instances in Lewis's Vorticist works when a mythopoeic tendency is consciously undercut by a lurking anthropological tendency which compels the rational disclosure of the myths being created. These warring elements of mythos and logos I take to be the 'master-subject' of Lewis's Vorticist text Enemy of the Stars and a crucial but previously underappreciated aspect of Lewis's early thought (Lewis, 1966). In order to access this feature of Lewis's works it has been necessary to conduct some preliminary research into the context of modernist 'primitivism', the formulation of Vorticist aesthetics and philosophy, and the thematic relation which exists between Lewis's early paintings and writings. These preparatory discussions are conducted in chapters one, two and three respectively, while the role played by myth in Lewis's pattern of thinking and the broader philosophical significance of this are addressed directly in chapters four and five.
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Rosny, Antoine de. "La culture classique d'André Suarès." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040084.

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Ce travail explore la présence de l’Antiquité dans l’œuvre d’André Suarès et interroge le sens d’une création littéraire profondément marquée par l’héritage gréco-romain. Dans le domaine poétique et théâtral sont traités les grandes figures de l’histoire, mais plus encore les mythes grecs. Suarès les aborde avec boulimie dans le premier élan de sa carrière, mais connaît vite l’impasse d’une suractivité littéraire ennemie de la création. Avec la maturité viennent la maîtrise de l’inspiration antique et l’invention de formes plus ouvertes à la modernité. La culture classique de Suarès s’épanouit tout autant dans les textes critiques. Dans ses portraits, Suarès célèbre de grandes figures du passé ; dans ses chroniques et ses essais, dans ses livres de pensées fragmentaires, il interroge son identité à travers des doubles mythologiques, médite sur l’amour et la femme, sur les rapports complexes entre Antiquité et Modernité ; dans ses textes de combat, il exprime son antigermanisme à travers les concepts de latinité et de romanité. Omniprésente, multiforme, incontournable, la culture classique inspire et alimente donc toute l’œuvre de l’auteur. Animé du désir d’être l’universel génie de la Modernité, Suarès cherche dans la conciliation des héritages antique et chrétien la recette du classique créateur. L’imitation des Anciens ne crée que des œuvres mortes : seule confère la vie l’appropriation personnelle et originale d’un héritage que le génie chrétien a fécondé.À défaut d’avoir vraiment réussi à incarner la grandeur poétique et dramatique à laquelle il rêvait pour lui-même, Suarès s’illustre dans l’inlassable commentaire de la création universelle
This thesis explores the presence of Antiquity in the work of André Suarès and questions the meaning of a literary creation which was profoundly marked by the Graeco-Roman legacy. Suarès’s poetry and drama were dominated by the great figures of history and by Greek myths. In the first part of his career, he took them up compulsively, but he soon faced the deadlock of literary superactivity which is an enemy of literary creation. With maturity, he came to master antique inspiration and to invent forms which were more open to modernity. Suarès’s classical culture also bloomed in his critical texts. In his portraits, Suarès celebrated the great figures of the past ; in his chronicles and essays, and in his books of fragmentary thoughts, he questioned his identity through mythological doubles, meditated on love and woman, and on the complex relationships between Antiquity and Modernity ; in his combat texts, he expressed his antigermanism through the concepts of Latinity and Romanity. Classical culture is omnipresent, many-sided and it can’t be ignored. It did inspire and feed the whole work of the author. Driven on by the desire to be the universal genius of Modernity, Suarès sought the formula of the classical creator in the conciliation of the Ancient and Christian heritage. He understood that imitating the Ancients only led to the creation of dead works : life would only spring thanks to the personal and original appropriation of a heritage enriched by the Christian genius. Though he did not really manage to embody the poetical and drama greatness he dreamt of for himself, Suarès has won fame in his tireless commentary of universal creation
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Tyler-Smith, Sam. "Of Apes and Angels:Myth, Morality and Fundamentalism." Thesis, University of Canterbury. School of Social and Political Sciences, 2009. http://hdl.handle.net/10092/3443.

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All theories attempting to explain the rise of fundamentalism in the twentieth and twenty-first centuries agree that fundamentalism is a problematic and threatening response to a problematic and threatening modernity. This contention can be supported, inasmuch as fundamentalists do indeed seem very much at home in a technological world. However, how much can be extrapolated from this familiarity is highly debatable. To this end, it is vital for any discussion of fundamentalism to first attempt to achieve a clear-eyed view of the modern world. Such a view, at least that which is achievable, seems to suggest that the modern world is not, in fact, one of heretofore unimaginable horror. The recently uncovered scale of the genocide committed on the native peoples of the Caribbean and both hemispheres of the New World between the sixteenth and nineteenth centuries, for example, demonstrates that genocide is not, in any sense, a product of modern ways of thought or even the industrialization of slaughter. Likewise, most of the examples used to prove the contention of a uniquely traumatic modernity, for example, the rise of racism or the Holocaust, are, when considered closely, far less novel and idiosyncratically modern than often considered. Such a re-evaluation inevitably raises questions about culture, tradition, relativity, universalism, and not least morality, particularly the question of what morality is, where it comes from, and what if any role, does religion play in the formation of morals and ethics. This inevitably feeds back into the question of fundamentalism, most notably in the question of whether the fallen, sinful world against which fundamentalists so often proclaim themselves to be rebelling, is in fact, the world in which we live, or a Manichean world of their own imagining, invented to justify their rebellion.
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Girault, Mathilde. "Professionnalités de l’urbain et crises écologiques : politiser l’urbanisme et ses métiers par la reconnaissance de leur constellation mythologique." Thesis, Lyon, 2019. http://www.theses.fr/2019LYSE2046.

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Les incertitudes écologiques, les doutes démocratiques et les complexités économiques et sociales, interpelleraient les ambitions de maîtrise, de planification et de prévisibilité de l’urbanisme. Les praticiens éprouveraient de plus en plus un sentiment d’inadaptation des savoirs embarqués par l’urbanisme pour saisir ces évolutions. Dès lors, ils s’engagent dans un renouvellement des savoirs dans leurs métiers, en convoquant d’autres registres de connaissances (disciplinaire, relationnel, coopératif, expérientiel...) selon des critères de pertinence subjectifs. Cette capacité à diversifier voire hybrider les savoirs dans les métiers est nommée professionnalité. Mais ces professionnalités sont freinées dans leurs réalisations par l’adhésion de l’urbanisme au projet politique de Modernité. En effet, en visant une émancipation collective par l’amélioration des connaissances, la Modernité ne reconnaît que la rationalité logico-formelle comme régime de délibération démocratique. Elle refoule tout arbitrage politique relevant d’un régime affectif, sensible, convictionnel, axiologique... Lorsqu’elle y est confrontée, la Modernité convoque des schèmes de penser mythologiques, car la portée atemporelle, universelle, structurante et familière du mythe lui permet de susciter facilement l’adhésion. Or, les crises écologiques font ressurgir les incertitudes et les refoulés, révélant ainsi une constellation mythologique de l’urbanisme avec le mythe de Prométhée, de Babel et d’Orphée. La connaissance des mythes de l’urbanisme est essentielle pour les professionnalités car ils délimitent des espaces d’expression échappant à la puissance reproductive de la Modernité
Environmental uncertainties, democratic doubts as well as economic and social complexities would challenge the urban planning's mastery, planning and predictability ambitions. Practitioners would increasingly feel inadequacy of urban planning's knowledge to take theses evolutions into account. They therefore start to renew their profession's knowledge by invoking other categories of expertise (disciplinary, relational, cooperative, experiential, etc.) based on subjective relevance criteria. This diversifying, even merging, profession's knowledge capability is called professionality.Nevertheless, theses professionalities are slowed down in achieving their tasks due to urban planning compliance to the Modernity politic plan. Thus, using the knowledge improvement as a collective emancipation, the Modernity only admits logico-formal rationality as a democratic selection criterion. It rejects any political arbitration based on affection, sensitivity, believes, axiology, etc. When Modernity is faced with theses arbitrations, it makes use of mythological patterns of thinking because the timeless, universal, structuring, and familiar impact of the myth allows to easily get a commitment. Environmental crisis revive uncertainties and rejected topics, thus unveiling a urban planning's mythological constellation through Prometheus, Babel and Orpheus myths. The knowledge of urban planning's myths is absolutely necessary for professionalities as they define fora for expression avoiding the Modernity reproductive power
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Книги з теми "Myth and modernity"

1

Dan, Edelstein, and Lerner Bettina R, eds. Myth and modernity. New Haven, Conn: Yale University Press, 2007.

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Scarborough, Milton. Myth and modernity: Postcritical reflections. Albany, N.Y: State University of New York Press, 1994.

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3

Blackshaw, Tony. Leisure life: Myth, masculinity and modernity. London: Routledge, 2003.

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Heidi, Tan, ed. Viêt Nam: From myth to modernity. Singapore: Asian Civilisations Museum, 2008.

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Leisure life: Myth, maculinity, and modernity. New York: Routledge, 2003.

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6

Curry, Patrick. Defending Middle-earth: Tolkien, myth and modernity. Boston: Houghton Mifflin, 2004.

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7

Greenberg, Mitchell. Racine: From ancient myth to tragic modernity. Minneapolis: University of Minnesota Press, 2009.

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8

Defending Middle-earth: Tolkien, myth and modernity. New York: St. Martin's Press, 1997.

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9

Cullen, Niamh. Piero Gobetti's Turin: Modernity, myth, and memory. Oxford: Peter Lang, 2011.

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10

Greenberg, Mitchell. Racine: From ancient myth to tragic modernity. Minneapolis: University of Minnesota Press, 2009.

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Частини книг з теми "Myth and modernity"

1

Morin, Aysel. "The myth of modernity." In Crafting Turkish National Identity, 1919–1927, 141–54. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003152354-10.

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Forssling, Gregers Einer. "Introduction: Nordicism, Myth and Modernity." In Nordicism and Modernity, 1–13. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-61210-8_1.

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Kearney, Richard. "Myth and Modernity in Irish Poetry." In Contemporary Irish Poetry, 41–62. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-80425-2_3.

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Watson, Tony. "Mighty McManus: Mystery, Myth and Modernity." In Organizational Olympians, 142–54. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230583580_15.

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Petteni, Oriane. "The Ideal of Optics and the Opacity of Life: Blumenberg on Modernity and Myth." In Interrogating Modernity, 193–213. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-43016-0_9.

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Norris, David A. "Modernity: Urban Culture and the Balkans." In In the Wake of the Balkan Myth, 80–107. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1057/9780230286535_4.

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Esposito, Fernando. "Icarus Rising: D’Annunzio, the Flying Artificer of Myth." In Fascism, Aviation and Mythical Modernity, 80–114. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137362995_3.

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Doumanis, Nicholas. "Colonialism and Modernity: Cultural Imperialism and Popular Memory." In Myth and Memory in the Mediterranean, 125–62. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1057/9780230376953_6.

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Spiropoulou, Angeliki. "Antiquity and Modernity: Jacob’s Room and the ‘Greek Myth’." In Virginia Woolf, Modernity and History, 60–74. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230250444_4.

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Chovanec, Johanna. "The Ottoman Myth in Turkish Literature." In Modernity, Memory and Identity in South-East Europe, 331–65. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-55199-5_15.

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Тези доповідей конференцій з теми "Myth and modernity"

1

Simpson Nikakis, Karen. "Weaving the Web - From Myth to Modernity." In InSITE 2008: Informing Science + IT Education Conference. Informing Science Institute, 2008. http://dx.doi.org/10.28945/3251.

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Анотація:
The discovery, development or invention of new objects and phenomena by humankind, requires a new set of words to be coined or adopted to describe it. This is also true of the Information Communication Technology (ICT) world. Words are not neutral, regardless of which dialect or language they occur in. They carry with them associations and connotations based on their previous applications and alliances, and augmented by their shapes, sounds, rhymes and rhythms. The subtext that word choice creates, while often not recognised or acknowledged, is important in considering how communication operates in, and shapes Information Technology (IT) environments. Many words that are now embedded in the ICT lexicon continue to be informed by these earlier meanings, some of which, in the English lexis, are drawn from myths. The vernacular of the ICT lexis reflects its openness to new ideas, the nature of its users, its English language roots and its Western cultural origins. This contributes to a particular communication style. But such lexis can prove problematic for non-English speaking background users and/or those from different cultures. As the ICT vocabulary continues to evolve, these language and cultural underpinnings are coming under challenge, suggesting a language and cultural future very different to the past. This in turn, will create a subtext that affects all users.
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2

LEITAO, Renata. "Recognizing and Overcoming the Myths of Modernity." In Design Research Society Conference 2018. Design Research Society, 2018. http://dx.doi.org/10.21606/drs.2018.468.

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3

Gabriel Pandele, Dorin. "From the Modernity to the Transhumanism; An Orthodox Theological vision on the myths of Transhumanism." In 4th International Conference on Future of Social Sciences. Acavent, 2021. http://dx.doi.org/10.33422/4th.icfss.2021.09.84.

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4

Castelao-Lawless, Teresa. "Epistemology of Science, Science Literacy, and the Demarcation Criterion: The Nature of Science (NOS) and Informing Science (IS) in Context." In 2002 Informing Science + IT Education Conference. Informing Science Institute, 2002. http://dx.doi.org/10.28945/2457.

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Анотація:
The result of misunderstanding science by students is their inability as future citizens to impact science public policies. The solution argued last year included creating courses in science studies serving two purposes: destroy students’ stereotypical certainties about science and help them become “historical realists” in regard to scientific practices. But we also speculated that dismissing the myth of scientific objectivity and teaching the historical and sociological underpinnings of science might lead to turning students into epistemological relativists. We now have a solution to the social-constructivist trap stemming from studies of science. This paper inquires into American contexts such as scientific illiteracy, post-modernism in high schools and colleges, and the media, all of which help produce a generalized inability to demarcate science from pseudoscience. Science studies courses guide students into both making epistemological distinctions and understanding the nature of science. Informing methodologies, course format, and bibliography follow.
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