Готові списки джерел за темами / Social sciences -> philosophy -> metaphysics

Добірка наукової літератури з теми "Social sciences -> philosophy -> metaphysics"

Автор: Grafiati

Опубліковано: 26 липня 2024

Оновлено: 27 липня 2024

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Статті в журналах з теми "Social sciences -> philosophy -> metaphysics"

Saunders, Daniel. "Optimism for Naturalized Social Metaphysics: A Reply to Hawley." Philosophy of the Social Sciences 50, no. 2 (December 25, 2019): 138–60. http://dx.doi.org/10.1177/0048393119894901.

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Metaphysics has undergone two major innovations in recent decades. First, naturalistic metaphysicians have argued that our best science provides an important source of evidence for metaphysical theories. Second, social metaphysicians have begun to explore the nature of social entities such as groups, institutions, and social categories. Surprisingly, these projects have largely kept their distance from one another. Katherine Hawley has recently argued that, unlike the natural sciences, the social sciences are not sufficiently successful to provide evidence about the metaphysical nature of social entities. By contrast, I defend an optimistic view of naturalistic social metaphysics. Drawing on a case study of research into contextual effects in social epidemiology, I show that social science can provide a valuable evidence for social metaphysicians.

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Joaquin, Jeremiah Joven B., and Hazel T. Biana. "From Social Construction to Social Critique: An Interview with Sally Haslanger." Hypatia 37, no. 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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Cruickshank, Justin. "Solidarity, critique and techno-science: Evaluating Rorty’s pragmatism, Freire’s critical pedagogy and Vattimo’s philosophical hermeneutics." Human Affairs 30, no. 4 (October 27, 2020): 577–86. http://dx.doi.org/10.1515/humaff-2020-0051.

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AbstractThe critique of metaphysics can often entail a critique of liberalism. Rorty sought a revolutionary paradigm shift in philosophy and the broader humanities, by linking the rejection of metaphysics to a justification for liberal democracy and reformism. He believed that the recognition of socio-historical contingency concerning interpretations of fundamental values and of truth, combined with a humanities education, would create a sense of solidarity that would motivate reforms. Freire argues that a dialogic form of education is as important as the humanities’ content. For Freire, people liberated by a critical education based on dialogue rather than a passive reception of information, can develop a radical critique of capitalism. Vattimo argues that while Heidegger saw techno-science as being the final phase in metaphysical domination, the contemporary development of information and communications technology creates a ‘Babel-like’ pluralism that undermines the ‘violence’ of metaphysic’s totalising thought. This can allow for the development of a post-metaphysical ‘weak communism’ that improves social justice. Rorty and Freire help to show that it is education, rather than technological developments, that can motivate a post-metaphysical politics of solidarity, and Vattimo and Freire are correct to argue that replacing reformism with radical critique is needed for social justice, although Vattimo’s weak communism only provides limited social justice.

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Ruiz, Nadia. "Social Ontology and Model-Building: A Response to Epstein." Philosophy of the Social Sciences 51, no. 2 (February 7, 2021): 176–92. http://dx.doi.org/10.1177/0048393121991728.

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Brian Epstein has recently argued that a thoroughly microfoundationalist approach towards economics is unconvincing for metaphysical reasons. Generally, Epstein argues that for an improvement in the methodology of social science we must adopt social ontology as the foundation of social sciences; that is, the standing microfoundationalist debate could be solved by fixing economics’ ontology. However, as I show in this paper, fixing the social ontology prior to the process of model construction is optional instead of necessary and that metaphysical-ontological commitments are often the outcome of model construction, not its starting point. By focusing on the practice of modeling in economics the paper provides a useful inroad into the debate about the role of metaphysics in the natural and social sciences more generally.

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Fuller, Steve. "Descriptive vs Revisionary Social Epistemology: The Former as Seen by the Latter." Episteme 1, no. 1 (June 2004): 23–34. http://dx.doi.org/10.3366/epi.2004.1.1.23.

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When Peter Strawson (1959) subtitled the most celebrated book in ordinary language philosophy, Individuals, ‘An essay in descriptive metaphysics’, he shocked mainly for having reintroduced ‘metaphysics’ into intellectually respectable English a quarter-century after A.J. Ayer had consigned it to the logical positivists' index of forbidden philosophical words (Passmore 1966, 504). Few at the time appreciated the import of the modifiers ‘descriptive’ and its opposite, ‘revisionary’. Now, another half century on, philosophers have come around to Bertrand Russell's original view that both the ordinary language philosophy Strawson championed and the ideal scientific language philosophy Ayer championed offer alternative metaphysical visions. The remaining question of philosophical interest is what hangs in the balance between a descriptive and revisionary approach to metaphysics – or, for that matter, any branch of philosophy. This paper critically examines the currently dominant descriptive approach from a revisionary standpoint, initially relying on the terms Strawson uses to frame the distinction, and then moving outward to consider its implications for our understanding of the history of modern philosophy, especially the ‘naturalist’ sensibility that has been especially influential in analytic social epistemology.

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Kolozova, Katerina. "Metaphysics of Finance Economy: Of its Radicalization as the Method of Revoking Real Economy." Identities: Journal for Politics, Gender and Culture 11, no. 1 (January 1, 2015): 19–31. http://dx.doi.org/10.51151/identities.v11i1.292.

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My claim here is that there is no exit from metaphysics. We are metaphysical creatures inasmuch as we are material, the latter always already inviting the former. However, an exit from the disciplining and hallucinatory grasp of philosophical metaphysics or from philosophy is possible, as both Marx and Laruelle have shown. The effects of such exit will not only be intellectual or academic, but also social. Philosophical decisionism in an absolute form is the essence of capitalist economy and politics, and I will try to demonstrate this further on. Nonetheless, the ideas of political system or the possibilities of thinkable political horizons remain or become ever more detached from the economic logic of the liberal, pseudo-materialistic and individualist philosophy of exploitation through alienation called capitalism. Author(s): Katerina Kolozova Title (English): Metaphysics of Finance Economy: Of its Radicalization as the Method of Revoking Real Economy Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 11, No. 1 (Summer 2015) Publisher: Institute of Social Sciences and Humanities – Skopje Page Range: 19-31 Page Count: 12 Citation (English): Katerina Kolozova, “Metaphysics of Finance Economy: Of its Radicalization as the Method of Revoking Real Economy,” Identities: Journal for Politics, Gender and Culture, Vol. 11, No. 1 (Summer 2015): 19-31.

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Meadwell, Hudson. "Explanations without causes and causes without reasons." Social Science Information 49, no. 4 (December 2010): 539–62. http://dx.doi.org/10.1177/0539018410378284.

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Action is a central category in the social sciences. It is also commonplace to assume that the social world has a causal structure. Yet standard ways of specifying causal relations in social science lack explanatory force when the subject matter is intentional action. The present article considers this problem. The metaphysics of action are distinguished from the metaphysics of intentional action, and it is argued that the former forces an implausible unity on the actions of inanimate nature and of rational agents. Agency in the metaphysics of action adds nothing to state-variable causation. Agency in the metaphysics of intentional action, in contrast, is argued to have a different structure, not reducible to state-variable causation. Work on endogenous choice in social science suggests that the concept of agency that is on view in literature on selection effects and social generation implies the metaphysics of intentional action. Recent research in the philosophy of action is considered in order to specify the structure of intentional action and the force of intentional explanations.

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Gelfert, Axel. "Metaphysics meets the sciences." Metascience 25, no. 3 (September 20, 2016): 491–95. http://dx.doi.org/10.1007/s11016-016-0121-6.

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Heersmink, Richard, and J. Adam Carter. "The philosophy of memory technologies: Metaphysics, knowledge, and values." Memory Studies 13, no. 4 (September 13, 2017): 416–33. http://dx.doi.org/10.1177/1750698017703810.

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Memory technologies are cultural artifacts that scaffold, transform, and are interwoven with human biological memory systems. The goal of this article is to provide a systematic and integrative survey of their philosophical dimensions, including their metaphysical, epistemological, and ethical dimensions, drawing together debates across the humanities, cognitive sciences, and social sciences. Metaphysical dimensions of memory technologies include their function, the nature of their informational properties, ways of classifying them, and their ontological status. Epistemological dimensions include the truth-conduciveness of external memory, the conditions under which external memory counts as knowledge, and the metacognitive monitoring of external memory processes. Finally, ethical and normative dimensions include the desirability of the effects memory technologies have on biological memory, their effects on self and culture, and their moral status. While the focus in the article is largely philosophical and conceptual, empirical issues such as the way we interact with memory technologies in various contexts are also discussed. We thus take a naturalistic approach in which philosophical and empirical concepts and approaches are seen as continuous.

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Burkitt, Ian. "Overcoming Metaphysics." Philosophy of the Social Sciences 23, no. 1 (March 1993): 50–72. http://dx.doi.org/10.1177/004839319302300103.

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Дисертації з теми "Social sciences -> philosophy -> metaphysics"

Downs, Samuel David. "Levinas, Meaning, and Philosophy of Social Science: From Ethical Metaphysics to Ontology and Epistemology." BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2569.

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The current approach to science for mainstream psychology relies on the philosophical foundation of positivism that cannot account for meaning as humans experience it. Phenomenology provides an alternative scientific approach in which meaning is constituted by acting toward objects in the world that is more consistent with how humans experience meaning. Immanuel Levinas argues that the phenomenological approach, while more consistent with human experience, does not provide a grounding for meaning. Rather, Levinas argues that meaning is grounded in the ethical encounter with the Other, or other person, such that meaning is given by the Other in rupture. For Levinas, the physical world, or elemental, and the I provide constraints for the meaning given by the Other but the Other is logically prior to all other experience. This alternative to the mainstream scientific approach in psychology of positivism has implications for the epistemology, methodology, and scientific community of psychology. The Levinasian perspective advocates an epistemology that is open to the rupture of the Other as a way to provide new knowledge. This emphasis on openness to rupture produces a methodology in which the scientist must allow object of study to influence the method used in research. Finally, the Levinasian perspective implies a scientific community that is sensitive to the rupture occasioned by the encounter with the Other.

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Ganioglu, Zafer. "The Visual Formation Of Cartesian Subject In Modern Metaphysics: A Critique Of Cogito Philosophy." Master's thesis, METU, 2006. http://etd.lib.metu.edu.tr/upload/12607778/index.pdf.

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This thesis scrutinizes modern metaphysics through a specific reading and critique of Cartesian Philosophy. In the study, the concepts of metaphysics, ideology, modernity, subject and modern science are re-examined in their relations among them and in that the peculiarity of modern metaphysics is attempted to be revealed. At the core of the thesis, Descartes&rsquo
understanding of subject is inquired to be modern subject, and its role in the transformations happened in Western world with the advent of modern age is studied. Also, the two main axes of the critique of subject, subject as substance and subject as effect, are questioned in their difference or similarity regarding in essence their matter of inquiry, by modeling the Cartesian Subject.

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Seminara, Simone Giuseppe. "Matter and Explanation. On Aristotle's Metaphysics Book H." Phd thesis, Ecole normale supérieure de lyon - ENS LYON, 2014. http://tel.archives-ouvertes.fr/tel-01061421.

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The main aim of my work - "Matter and Explanation. On Aristotle's Metaphysics Book Η" - is to show the argumentative unity of Book Η (VIII), which has been usually regarded as a mere collection of appendices to the previous Book Ζ. In my thesis I take on the main suggestion provided by M. Burnyeat in "A Map of Metaphysics Ζ" (2001). According to Burnyeat, Η accomplishes the enquiry of Ζ by developing Ζ17's fresh start into the analysis of sensible substances. Starting from Ζ17, Aristotle regards the notion of substance in its explanatory role as "principle and cause" and, as a consequence, he searches for "the cause by reason of which a certain matter is some definite thing". Burnyeat's suggestion has been so far followed in order to look at Η as at that place where this search is accomplished. Thus, Η would play a didactical-expository role. In my work I aim at showing how in Book Η Aristotle does not confine himself to a mere exposition of the previous outcomes. By contrast, he provides a deep revision of the status of matter's substancehood. Namely of that ontological subject whose organization must be explained. Such a revision concerns those criteria, which in Book Ζ have provided a deflationary reading of the notion of ὕλη. On the contrary, in Η matter is read as subject of physical changes and in its dispositional role within the biological wholes. Such a framework is accomplished in Η6, where Aristotle shows the explanatory primacy of his own hylomorphism over the Platonic Doctrine of Forms.

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Byron, Christopher. "Critically Developing Real Capabilities." UNF Digital Commons, 2014. https://digitalcommons.unf.edu/etd/485.

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Critical Realism, the Capabilities Approach, and Marxism, all have underdeveloped theoretical problems. For Critical Realism, the ceteris paribus clause, which is used to asses an ideological critique, does not properly specify what other things warrant the dismissal or acceptance of said critique. For the Capabilities Approach, a proper ontology or metaphysics is missing, and the claim that the Capabilities Approach can be metaphysically neutral is false. Finally, Marxism is good at describing the more onerous aspects of capitalism (e.g., alienation, exploitation, crisis), but it does not provide normative force for seeing these descriptions as bad. I argue that these three schools of thought, when connected through the ontology of Critical Realism, can be rendered mutually inclusive, and each theory can help address the lacuna in its respective counterpart. Critical Realism gives to Marxism and the Capabilities Approach ontological justification, and the Capabilities Approach gives to Critical Realism and Marxism normative force. And finally, Marxism gives to the Capabilities Approach a more radical, but consistent twist that furthers the goal of realizing our shared human powers.

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Kim, Kwangsu. "Adam Smith : a relationship between metaphysics and science." Thesis, University of Glasgow, 1994. http://theses.gla.ac.uk/4236/.

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This thesis is basically in line with a common standpoint according to which Adam Smith's methodology deserves to be given the main priority in order to understand best his system of moral philosophy or `social science' in a modern sense. In this connection Smith's `metaphysics' is treated as an extremely important element to which our attention has to be drawn when we are concerned with his system of social science. This point of view differs primarily from an interpretative framework which seems to be still influential; a perspective from which a linkage between metaphysics and science is ignored. Instead, this work is based on the argument that metaphysics which may be defined as confirmable yet irrefutable (thus extra-scientific) doctrines is at work in the background of scientific activities in such as way that the former proposes an outline of scientific research in terms of providing a general outlook whereby a coherent type of data may be sorted out, arranged and organized. The `predominant' aim of this work on the basis of the view just mentioned is to seek a linkage between Smith's study of natural theology, which is responsible for providing an influential metaphysical doctrine, and other disciplines such as ethics and economics in his scheme of moral philosophy. I begin by identifying Smith's three metaphysical doctrines, the doctrine of mechanistic determinism, organismic philosophy, and the belief in a benevolent God (Chapter 2). Chapter 3 is designed to identify Smith's metatheoretical principles which, in conjunction with his metaphysics which is rooted in his theological outlook, serve to regulate or shape his `theoretical' analysis of man and society.

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Chaberty, David. "Introduction à la phénoménologie cosmologique d'Eugen Fink." Phd thesis, Université de Grenoble, 2011. http://tel.archives-ouvertes.fr/tel-00713806.

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Il s'agira d'envisager, en français, l'oeuvre du philosophe allemand Eugen Fink (1905-1975), dont le corpus complet n'est disponible qu'en allemand. Ce sera donc une "introduction" à sa pensée. A cet égard nous nous demanderons quelle est la continuité de la pensée dite du jeune Fink et de celle du Fink dit "de la maturité". Nous montrerons, contre certains préjugés, la continuité problématique, - cosmologique -, du penseur allemand. A la lumière de l'oeuvre ultérieure nous proposerons d'abord une nouvelle interprétation de la pensée du jeune Fink en même temps que son originalité vis à vis des maitres de Fribourg (Husserl, Heidegger). Dans une seconde partie nous exposerons une structure problématique que nous soutenons être celle du Fink de la maturité: d'abord une théorie du questionnement métaphysique, à la lumière de laquelle Fink réevalue les problèmes philosophiques fondamentaux: c'est à dire d'abord une cosmologie originale, une théorie de la phénoménalité fondamentale, à partir desquelles Fink repense de façon originale l'histoire de la métaphysique (antique et moderne). Après un appendice sur son interprétation de Nietzsche (qui prend son sens dans ce qui précède), nous concluerons sur sa position sur les problèmes qui lui furent contemporains (anthropologie et ontologie).

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Onyekachi, Nnaji John. "Concepts of the 'Scientific Revolution': An analysis of the historiographical appraisal of the traditional claims of the science." Doctoral thesis, Universitat de les Illes Balears, 2013. http://hdl.handle.net/10803/117678.

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´Scientific revolution´, as a concept, is both ´philosophically general´ and ´historically unique´. Both dual-sense of the term alludes to the occurrence of great changes in science. The former defines the changes in science as a continual process while the latter designate them, particularly, as the ´upheaval´ which took place during the early modern period. This research aims to demonstrate how the historicists´ critique of the justification of the traditional claims of science on the basis of the scientific processes and norms of the 16th and 17th centuries, illustrates the historical/local determinacy of the science claims. It argues that their identification of the contextual and historical character of scientific processes warrants a reconsideration of our notion of the universality of science. It affirms that the universality of science has to be sought in the role of such sources like scientific instruments, practical training and the acquisition of methodological routines
"Revolución científica", como concepto, se refiere a la vez a algo «filosóficamente general» e « históricamente único". Ambos sentidos del término aluden a la ocurrencia de grandes cambios en la ciencia. El primero define los cambios en la ciencia como un proceso continuo, mientras que el último los designa, en particular, como la "transformación", que tuvo lugar durante la Edad Moderna. Esta investigación tiene como objetivo demostrar cómo la crítica de los historicistas a la justificación de las características tradicionales de la ciencia sobre la base de los procesos y normas científicos de los siglos XVI y XVII, ilustra la determinación histórica y local de los atributos de la ciencia. Se argumenta que la identificación del carácter contextual e histórico de los procesos científicos justifica una reconsideración de nuestra noción de la universalidad de la ciencia. Se afirma que la universalidad de la ciencia se ha de buscar en el papel de tales fuentes como instrumentos científicos, la formación práctica y la adquisición de rutinas metodológicas

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Skorburg, Joshua August. "Human Nature and Intelligence: The Implications of John Dewey's Philosophy." University of Toledo / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1333663233.

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Guibal, Francis. "Social Sciences and Political Philosophy. Eric Weil's Post-Weberian Kantianism." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/113269.

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The historical success of sciences and their tendency to extendt hemselves universally to all of realityis a fact. In order to understand their sense, they should be referred to acultural (rational) project, whose presuppositions ought to be judged in accordance with a reason conceived both as practical (ethical-political) and speculative (philosophical). E. Weil's rigorous thought is here compared in all of these points with high-ranging positions: only after going through Hegelian, Marxian and Weberian positions he intends an original reappropiation of Kantian insights.
El éxito histórico de la(s) ciencia(s)y su extensión tendencialmente universal a toda realidad es un hecho. Comprender su sentido exige que se le refiera a un proyecto cultural (racional) cuyos supuestos han de ser juzgados conforme a una razón inseparablemente práctica (ético-política) y especulativa (filosofía). Sobre todos estos puntos, el pensamiento riguroso de E. Weil se compara y se contrasta aquí con posiciones de alto vuelo: solamente después de atravesar los planteamientos hegelianos, marxianos y weberianos, es como intenta retomar,de manera original, orientaciones kantianas.

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Darbellay, Aurélien. "Writing social reality into the book of the world." Doctoral thesis, Universitat de Barcelona, 2017. http://hdl.handle.net/10803/667064.

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This thesis has four chapters which, together, offer a non-exhaustive but still quite extensive account of social reality. In Chapter 1, I defend an analysis of the notion of sociality which has it that to be social is to somehow involves cooperation. In Chapter 2, I present and defend an account of cooperation which roughly claims that cooperation occurs when people pursue a goal they have in common, according to a plan they share, and in a state of mutual awareness. In Chapter 3, I put forward an account of a particular kind of social phenomena: institutions. I draw on the work of Searle, Hindriks and Thomasson and argue, very roughly, that institutions are created by people who cooperate in a way that commits them to certain rules, which they have the power to enforce. Finally, in Chapter 4, I argue that circular accounts of social phenomena can be illuminating and, in particular, that they can help vindicating reductive identifications of the phenomena they target, even though they fail to provide reductive identifications of the notions they aim to analyze.

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Книги з теми "Social sciences -> philosophy -> metaphysics"

Joseph, Agassi, Jarvie I. C. 1937-, and Laor Nathaniel, eds. Critical rationalism: Metaphysics and science. Dordrecht: Kluwer Academic Publishers, 1995.

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missing], [name. Socializing metaphysics: The nature of social reality. Lanham, MD: Rowman & Littlefield Publishers, 2002.

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G, Harding Sandra, and Hintikka Merrill B. 1939-, eds. Discovering reality: Feminist perspectives on epistemology, metaphysics, methodology, and philosophy of science. 2nd ed. Dordrecht [Netherlands]: Kluwer Academic Publishers, 2003.

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Joseph, Agassi, Jarvie I. C. 1937-, and Laor Nathaniel, eds. Critical rationalism: The social sciences and the humanities. Dordrecht: Kluwer Academic Publishers, 1995.

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The metaphysics of the social world. London: Routledge & Kegan Paul, 1985.

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Joseph, Agassi, Jarvie I. C. 1937-, and Laor Nathaniel, eds. Critical rationalism: Essays for Joseph Agassi. Dordrecht: Kluwer Academic Publishers, 1995.

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Dilworth, Craig. The metaphysics of science: An account of modern science in terms of principles, laws, and theories. Dordrecht: Kluwer Academic, 1996.

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Malnes, Raino. Materiell og mental virkelighet: Metafysiske emner fra empirisk vitenskap. Oslo: Abstrakt, 2004.

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Malnes, Raino. Materiell og mental virkelighet: Metafysiske emner fra empirisk vitenskap. Oslo: Abstrakt forlag, 2002.

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Gluck, Andrew Lee. Damasio's error and Descartes' truth: An inquiry into consciousness, epistemology, and metaphysics. Scranton, PA: University of Scranton Press, 2008.

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Частини книг з теми "Social sciences -> philosophy -> metaphysics"

Triantafyllos, Gkouvas. "Metaphysics of Law." In Encyclopedia of the Philosophy of Law and Social Philosophy, 2340–47. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-007-6519-1_104.

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Triantafyllos, Gkouvas. "Metaphysics of Law." In Encyclopedia of the Philosophy of Law and Social Philosophy, 1–8. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-007-6730-0_104-2.

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Douglas, Alexander Xavier. "Spinoza’s Metaphysics." In Encyclopedia of Early Modern Philosophy and the Sciences, 1–7. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-20791-9_462-1.

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Douglas, Alexander Xavier. "Spinoza’s Metaphysics." In Encyclopedia of Early Modern Philosophy and the Sciences, 2002–7. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-31069-5_462.

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Baumann, Charlotte. "Hegel’s Metaphysics and Social Philosophy." In Hegel and the Frankfurt School, 143–66. New York : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9781315105857-9.

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Walsh, Dorothy, Joel Katzav, and Krist Vaesen. "Ethics and Metaphysics." In Women in the History of Philosophy and Sciences, 43–50. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-24437-7_4.

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Scholz, Oliver R. "Philosophy of History: Metaphysics and Epistemology." In Explanation in the Special Sciences, 245–53. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-7563-3_11.

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Hawkesworth, Mary. "Social sciences." In A Companion to Feminist Philosophy, 204–12. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164498.ch20.

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Dilworth, Craig. "The Social Sciences: A Consideration of Economics." In The Metaphysics of Science, 130–47. Dordrecht: Springer Netherlands, 1996. http://dx.doi.org/10.1007/978-94-015-8621-4_7.

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Kincaid, Harold. "Social Sciences." In The Blackwell Guide to the Philosophy of Science, 290–311. Oxford, UK: Blackwell Publishers Ltd, 2008. http://dx.doi.org/10.1002/9780470756614.ch14.

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Тези доповідей конференцій з теми "Social sciences -> philosophy -> metaphysics"

Kirabaev, Nur. "Beyond Classical Metaphysics: How to Consider the New Ontology of Man." In 6th International Conference on Contemporary Education, Social Sciences and Humanities. (Philosophy of Being Human as the Core of Interdisciplinary Research) (ICCESSH 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210902.015.

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Bobrowska, Ewa. "THE COMPLEXITIES OF SENSE AND SPIRIT IN THE CONTEMPORARY PHILOSOPHY OF JEAN-FRANCOIS LYOTARD, JEAN-LUC NANCY AND THE 17-TH CENTURY METAPHYSICAL POETRY." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018h/21/s06.044.

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Kadyrov, Argen. "M. Heidegger’s Non-Metaphysical Humanism and Chingiz Aitmatov’s Spiritual Humanism." In 5th International Conference on Contemporary Education, Social Sciences and Humanities - Philosophy of Being Human as the Core of Interdisciplinary Research (ICCESSH 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200901.006.

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Galily, Daniel. "The theory of nineteenth-century American pragmatism." In 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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Belov, Vladimir, and Julia Karagod. "Florensky and Kant - the Metaphysics of Faith vs the Metaphysics of Reason." In 2nd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iccessh-17.2017.19.

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Butina, Anastasiya. "ANTHROPOLOGICAL CONTENT OF SANKHYA METAPHYSICS." In 6th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS Proceedings. STEF92 Technology, 2019. http://dx.doi.org/10.5593/sgemsocial2019v/2.1/s06.010.

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Tereshchenko, Natalia, and Tatiana Shatunova. "The Social as Human: on the Question of Negative Metaphysics of the Social." In 2nd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iccessh-17.2017.274.

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Ba Trinh, Nguyen. "Convergent Philosophy." In 5th International Conference on New Findings On Humanities and Social Sciences. Acavent, 2020. http://dx.doi.org/10.33422/5th.hsconf.2020.11.102.

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Zhang, Xiao-long. "Study on Phenomenological Philosophy of Social Sciences." In Proceedings of the 2018 3rd International Conference on Modern Management, Education Technology, and Social Science (MMETSS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/mmetss-18.2018.88.

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ABBAS, Nada Mousa. "AL-MAQDISI'S HISTORICAL PHILOSOPHY." In 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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Bengio, Yoshua, Caroline Lequesne, Hugo Loiseau, Jocelyn Maclure, Juliette Powell, Sonja Solomun, and Lyse Langlois. Interdisciplinary Dialogues: The Major Risks of Generative AI. Observatoire international sur les impacts sociétaux de l’intelligence artificielle et du numérique, March 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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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 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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