What bothered neoconservatives is not that society has lost its moral presuppositions, it's that those presuppositions have changed.
|
|
But some of my presuppositions ... is that a word?
|
|
Much of the turmoil about immigration arises from theoretical presuppositions.
|
|
They challenge their peers' presuppositions as well as their own.
|
|
The Republicans did not have to embrace the Democrats' presuppositions in creating Obamacare.
|
|
But there's nothing about science or the scientific method that requires religious presuppositions.
|
|
Misleading presuppositions about the nature of poetry are not just a problem for young readers.
|
|
Much of it is BS. I spent too long studying philosophy to ever believe that any of us can escape our presuppositions or that it's possible to present facts — at least facts that matter to human societies — without our presuppositions shaping and framing them.
|
|
Much of our understanding of the world comes in the form of such obvious, unnoticed presuppositions.
|
|
The diagnosis had unearthed those presuppositions, bringing them to the surface, making them available for doubt.
|
|
They can be used to unify a painting, like Léger's use of outline, and to oppose presuppositions.
|
|
Fundamentalists did not view these "modernist" theological trends as a product of different interpretive methods and presuppositions.
|
|
That finding seems to go against a lot of our presuppositions about how racism operates in politics.
|
|
He investigated the genealogy of his father's ideas, examined their internal consistency, considered their presuppositions and limitations.
|
|
These presuppositions caused me to ignore, much longer than I should have, the problems inherent in our occupation strategy.
|
|
Comforting presuppositions of ego are dissolved and vast, ungrounded speculations are all that is left to be dealt with in art.
|
|
The term is a mouthful, but the idea is simple: We all have presuppositions that frame our understanding of the world.
|
|
We're all acquainted with the idea of the loaded question: One so full of presuppositions that the unlucky responder doesn't stand a chance.
|
|
And that's fine: All human beings have a set of presuppositions and biases through which they view the world and frame their decisions.
|
|
Dr. Jeanson calls himself a "presuppositionalist evidentialist" — which we might define as someone who accepts evidence when it happens to affirm his nonnegotiable presuppositions.
|
|
It's that I've seen great decency among people who may, nevertheless, have some presuppositions or biases about African-Americans or Latinos or women or gays.
|
|
This lends weight to the body of 20th century intellectualism that hoped to disrupt and disturb the homely presuppositions of what we can comfortably say about reality.
|
|
There ought to be a word for people who care about climate change that does not commit them to all the cultural and ideological presuppositions of environmentalism.
|
|
Those biases and presuppositions are based on certain beliefs about ultimate realities, as in where did we come from, what is our purpose, are there absolute truths?
|
|
They realized that as much as humans might learn, they would always be prone to err—and they inevitably brought presuppositions about how things should work to everything they used.
|
|
Which ones we ultimately accept — and which ones we reject — is determined by an array of factors, ranging from our degree of exposure to the emerging technology to our moral presuppositions.
|
|
"Masculinities" is in desperate need of art that pushes past our presuppositions about men — such as Bas Jan Ader's "I'm Too Sad to Tell You," an art-world cult classic from 1971.
|
|
Researchers who have different values, political identities, and intellectual presuppositions and who disagree with published findings will run other studies, obtain opposing results, and the field will gradually sort out the truth.
|
|
The only thing they could agree on was that we should care for the poor — how to do this, though, was another minefield of ideological differences and presuppositions about who was to blame for that poverty.
|
|
The first step clearly is mental purging: casting aside many existing mental categories and presuppositions, to shift your identity from one with a fixed mind-set to one in which you are a seeker and open to anything.
|
|
Even those of us who have had humbling experiences in this realm can look at those who seem to have this lifelong thing figured out and see a different set of attitudes and presuppositions, which you might call a Regime of Covenants.
|
|
All that was to be made obsolete, a hope that gave rise to the idea of trying something completely new, namely the introduction of a postnational order, which, in practice, would evolve without the political presuppositions of the Old World, to which the United States now belongs.
|
|
So, this Thanksgiving, I plan to take a deep breath before dinner; try to put aside personal anxieties and positional prejudices, fears and presuppositions; let myself believe, if only until we've finished the pumpkin pie, that we can, through this annual ritual, discover more about each other and ourselves.
|
|
Part of me wonders if it makes sense to be super pragmatic about art and our interactions with it: Maybe if I enjoy art made by AI, I should just learn to value my positive emotional response and try to divorce that from any presuppositions about the intentionality behind the art.
|
|
The destructive lionly skepticism burns all bridges to prior beliefs and presuppositions.
|
|
The Christian and non-Christian have different presuppositions, but, according to Van Til, only the Christian's presuppositions allow for the possibility of human rationality or intelligible experience. By rejecting an absolutely rational God that determines whatsoever comes to pass and presupposing that some non-rational force ultimately determines the nature of the universe, the non-Christian cannot account for rationality. Van Til claims that non-Christian presuppositions reduce to absurdity and are self-defeating. Thus, non-Christians can reason, but they are being inconsistent with their presuppositions when they do so.
|
|
Hence, conditional sentences act as filters for presuppositions that are triggered by expressions in their consequent. A significant amount of current work in semantics and pragmatics is devoted to a proper understanding of when and how presuppositions project.
|
|
See the program overview titled Essence of computers & presuppositions of support at Ivanov's research Website.
|
|
The unwittingness, furthermore, seems rooted in presuppositions widely shared by parties to these discussions on both sides.
|
|
1941), Vasile Tonoiu (b. 1941), and Marin Turlea (b. 1940). Mircea Flonta wrote a valuable monograph on the theme of the analytic/synthetic distinction in contemporary philosophy, and a study on the Philosophical Presuppositions of the Exact Sciences. He can be considered the first analytical philosopher in Romania, understanding philosophy as a critical study of presuppositions.
|
|
After work by Lauri Karttunen,Karttunen, Lauri (1974) . Theoretical Linguistics 1 181-94. Also in Pragmatics: A Reader, Steven Davis (ed.), pages 406-415, Oxford University Press, 1991. verbs that allow presuppositions to "pass up" to the whole sentence ("project") are called holes, and verbs that block such passing up, or projection of presuppositions are called plugs.
|
|
They argue that the biblical narrative challenges the dominant presuppositions of liberalism and liberal Christianity, including its emphasis on the autonomous individual.
|
|
In his own essays, Schlick had challenged Kantian apriorism principally by identifying the presuppositions of the new physics as conventions, in Poincaré's sense.
|
|
If critics object to the presuppositions of argumentation, their argument might be turned on them to demonstrate that their argument has already granted the existence of whatever specific presupposition of argument they object to. However, if such a performative contradiction cannot be found, then the presuppositions of argumentation must be revised to take account of the criticism and the moral system derived from these presuppositions altered accordingly. In other words, "performative contradiction" is not a trump card to dismiss all objections but a fair test of those objections. The dialectical nature of Habermas's argument often goes unrecognized.
|
|
184 And like Warfield, Van Til believed that the Holy Spirit will use arguments against unbelief as a means to convert non-believers.A Christian Theory of Knowledge, p. 19 Van Til sought a third way from Kuyper and Warfield. His answer to the question "How do you argue with someone who has different presuppositions?" is the transcendental argument, an argument that seeks to prove that certain presuppositions are necessary for the possibility of rationality.
|
|
The Discovery of the Presuppositions of Ethics (The Catholic University of America Press, 2012). 16\. Augustine Deformed: Love, Sin, and Freedom in the Western Moral Tradition (Cambridge University Press, 2014).
|
|
Karl Marx: His Life and Environment is a 1939 biography of Karl Marx by Isaiah Berlin, in which Berlin argues that Marx's system of thought depends upon indefensible metaphysical presuppositions.
|
|
The premises or presuppositions that the scientist accepts contain unclarities that cannot be resolved, although they are not so serious as to prevent his achieving results that are practically dependable.
|
|
James Reimer, Christians and war. A history of practices and teachings (Minneapolis: Fortress Press, 2010); cf. also Reimer, "An Anabaptist-Mennonite Political Theology: Theological Presuppositions," Direction 38, no. 1 (Spring 2009): 29-44.
|
|
If God has eternally and unconditionally elected (chosen) some men to eternal life, and if His Spirit irresistibly applies to them the benefits of salvation, then the inescapable conclusion is that these persons will be saved forever.Boettner, The Reformed Doctrine of Predestination, 104. Arminians acknowledge that the Calvinistic system is logically consistent if certain presuppositions are true, but they do not agree with these presuppositions, which include the Calvinist doctrines of unconditional election and irresistible grace.Ashby, "Reformed Arminianism," 155–156.
|
|
A necessary consequence of this approach has been that no general agreement has been reached on the chronology of the Hebrew kingdom period as calculated by authors who adopted this method. "The disadvantage of the deductive approach is that nothing is settled for certain; the results obtained are as diverse as the presuppositions of the scholars, since diverse presuppositions produce diverse results.". In contrast, Thiele's method of determining the chronology of the Hebrew kings was based on induction, that is, making it a matter of first priority to determine the actual methods used by ancient scribes and court recorders in recording the years of kings, as described above. Thiele's inductive method, then, was based on inscriptional evidence from the ancient Near East, and not on the presuppositions followed by liberal scholarship.
|
|
He was also a Cambridge Apostle.First semester. (2017). In P. Bogaard & J. Bell (Eds.), The Harvard Lectures of Alfred North Whitehead, 1924-1925: Philosophical Presuppositions of Science (fn.5. p. 493). Edinburgh University Press.
|
|
Critically Reading the Theory and Methods of Archaeology: An Introductory Guide. Rowman & Littlefield. . Three major fallacies are: overly broad, overly narrow, and mutually exclusive definitions,Potter, Karl H. (1991). Presuppositions of India's Philosophies, p.87.
|
|
Secondly, the answer to the question relies on an attack of the epistomological presuppositions of a classical rhetoric of science. For this reason, the radical critique is a call for the renewal of rhetorical theory.
|
|
Axiomatizations of free-logic are given by Theodore Hailperin (1957), Jaakko Hintikka (1959),Jaako Hintikka (1959). "Existential Presuppositions and Existential Commitments." Journal of Philosophy 56 (3):125-137. Karel Lambert (1967), and Richard L. Mendelsohn (1989).
|
|
Thus, when during communication it is discovered that the belief that these presuppositions are satisfied is not justified it is always taken as problematic. As a result, steps are usually taken to reestablish and maintain the belief that they are approximately satisfied, or communication is simply called off. # The most basic of these idealized presuppositions is the presupposition that participants in communicative exchange are using the same linguistic expressions in the same way. This is an obvious but interesting point, which clearly illustrates what an idealized presupposition is.
|
|
This citation, from a critic of Thiele's system, demonstrates the difference mentioned above between the deductive approach based on presuppositions and an inductive approach based on data, not a priori assumptions. Thiele is criticized here for basing his theories on data or evidence, not on presuppositions. Despite these criticisms Thiele's methodological treatment remains the typical starting point of scholarly treatments of the subject,'Thiele’s work has become a cornerstone of much recent chronological discussion (cf. De Vries IDB 1: 580–99; IDBSup: 161–66);', Freedman, D. N. (1996). Vol.
|
|
"Vehicle" is often used as a preferred translation as the word that provides the least in the way of presuppositions about the mode of travel. In specifically Buddhist contexts, the word yāna acquires many metaphorical meanings, discussed below.
|
|
Others such as Cornelius Van Til, Gordon Clark, and John Frame have accepted circularity as inevitable in the ultimate presuppositions of any system and seek instead to prove the validity of their position by transcendental arguments related to consistency.
|
|
A performative contradiction () arises when the propositional content of a statement contradicts the presuppositions of asserting it. An example of a performative contradiction is the statement "I am dead" because the very act of proposing it presupposes the actor is alive.
|
|
Dooyeweerd defended Reformational philosophy from the standpoint of a transcendental critique. This critique sought to expose the dependence of thought, particularly theoretical thought, on religion. Vollenhoven was keener on setting out the viable religious presuppositions of any understanding of reality.
|
|
Discourse ethics refers to a type of argument that attempts to establish normative or ethical truths by examining the presuppositions of discourse. Variations of this argument have been used in the establishment of egalitarian ethics, as well as libertarian ethics.
|
|
"All psychological investigation extrapolates from metaphysical presuppositions." Wundt: System der Philosophie, 1919, Volume 1, pp. IX f. Epistemology was to help sciences find out about, clarify or supplement their metaphysical aspects and as far as possible free themselves of them.
|
|
The unbeliever's ability to reason is based on the fact that, despite what he believes, he is God's creature living in God's world.Greg Bahnsen, Van Til's Apologetic, pp. 107-15 Hence, Van Til arrives at his famous assertion that there is no neutral common ground between Christians and non-Christians because their presuppositions, their ultimate principles of interpretation, are different; but because non-Christians act and think inconsistently with regard to their presuppositions, common ground can be found. The task of the Christian apologist is to point out the difference in ultimate principles, and then show why the non-Christian's reduce to absurdity.
|
|
Habermas responded to this in 1983 with Moral Consciousness and Communicative Action (English trans. 1990). In this work he no longer spoke of a known ideal speech situation but instead of a new moral system ("Discourse ethics") that could be derived from the "presuppositions of argumentation". These in turn could initially be postulated by philosophical analysis in the same way that Immanuel Kant tried to justify his own moral system through transcendental arguments. However, in contradistinction to Kant, Habermas recognizes that the presuppositions of argumentation can be tested in practice by a device he terms "performative contradiction".
|
|
Some linguistic environments are intermediate between plugs and holes: They block some presuppositions and allow others to project. These are called filters. An example of such an environment are indicative conditionals ("If-then" clauses). A conditional sentence contains an antecedent and a consequent.
|
|
Studia Philosophica Estonica 2.2. Special issue: S. Häggqvist and D. Cohnitz (eds.), The Role of Intuitions in Philosophical Methodology , pp. 117–139. 2009 Finally, some work in experimental philosophy can be seen as undercutting the traditional methods and presuppositions of analytic philosophy.Machery, Edouard.
|
|
Peirce elsewhere argues (1897) that logic's presupposition of fallibilism leads at length to the view that chance and continuity are very real (tychism and synechism). The First Rule of Logic pertains to the mind's presuppositions in undertaking reason and logic; presuppositions, for instance, that truth and the real do not depend on yours or my opinion of them but do depend on representational relation and consist in the destined end in investigation taken far enough (see below). He describes such ideas as, collectively, hopes which, in particular cases, one is unable seriously to doubt.Peirce (1902), The Carnegie Institute Application, Memoir 10, MS L75.361–62, Arisbe Eprint.
|
|
She also announced that the statue would be on the lines of the Statue of Liberty in New York City but till today it was never built. The image of the proposed statue has also attracted some criticism for the likely implications of the underlying iconographic presuppositions.
|
|
Many scholars have questioned the possibility of the two-way symmetrical model in real-life context. Van der Meiden Van der Meiden, A. (1993). Public relations and "other" modalities of professional communication: Asymmetric presuppositions for a new theoretical discussion. International Public Relations Review, 16(3), 8–11.
|
|
A free logic is a logic with fewer existential presuppositions than classical logic. Free logics may allow for terms that do not denote any object. Free logics may also allow models that have an empty domain. A free logic with the latter property is an inclusive logic.
|
|
It seems implausible that he would have divorced himself so > completely from the presuppositions of his Jewish heritage that he now > teaches that individuals which make up the elect body are each > unconditionally preserved so as to never be able to completely fall > away.Paul and Apostasy, 209-210.
|
|
Graham's Hierarchy of Disagreement Colloquial usage can label actions or statements as contradicting each other when due (or perceived as due) to presuppositions which are contradictory in the logical sense. Proof by contradiction is used in mathematics to construct proofs. The scientific method uses contradiction to falsify bad theory.
|
|
Dooyeweerd made both immanent and transcendental critiques of Western philosophy, following the traditions of Continental philosophy. In his immanent critique, he sought to understand each philosophic thinker's work or each tradition from the inside, and uncover, in its own terms, its basic presuppositions, to reveal deep problems. By such immanent critique of philosophic thinkers from the pre-Socratic Greeks onwards through to the middle of the twentieth century (including mediaeval period, into the modern periods), Dooyeweerd claimed to have demonstrated that theoretical thinking has always been based on presuppositions of a religious nature, which he called ground motives. A ground motive is a spiritual driving force that impels each thinker to interpret reality under its influence.
|
|
The author does not restrict the scope of his arguments and content to supersensitive topics; rather, he extends them to infrastructural analysis and theoretical presuppositions. In the text of the book, the chatacter "Moqim" goes beyond criticism of "political thought" to analysis of "political philosophy" when some peoples denounces the constitutionalism on the grounds that "constitutionalism is something new and unprecedented in Islam". From this approach the chatacter "Moqim" shows, constitutionalism was not only invented by Europeans but rooted in Islam and religious principles; For this reason: "The constitution is the same as Islam and Islam is the constitution, and constitutionalism is Islamism." Accordingly, the theoretical presuppositions of the topics have also been critically and elaborated in this thesis.
|
|
According to Knapp, movement through the stages has the following characteristics: #Movement is generally systematic and sequential. This does not suggest that the process is linear or unchangeable; the phenomena is never at rest and is continually in flux. People do generally follow the same pattern, however. Each stage contains important presuppositions for the next.
|
|
They are complementary > concepts. A claim that historians such as Ernst Nolte or Andreas Hillgruber > deny the uniqueness of Auschwitz because they are looking for comparisons > stems from incorrect presuppositions. Of course, Nolte and Hillgruber can be > refuted if their comparisons rest on empirically or logically false > assumptions. But Habermas never provided such proof.
|
|
Stone's concept of unity grew from a belief that Christians could extract the Bible's truths by reason, if they approached it without presuppositions. These truths, in turn, would displace human forms of order, leading to the inevitable result that Christians would start “flowing together” and others would come to faith because of the model of unity.
|
|
It assumes a number of presuppositions, including the inerrancy of Scripture, a normal/plain interpretation of scripture, and the legitimacy of proof texts.Ryrie 1999, pp.16-17. Ryrie's theology stems from an approach to Scripture, claiming that "when objective authority is supplemented, compromised, or abandoned, theism will be weakened or even relinquished."Ryrie 1999, p.23.
|
|
Habitus: Collective system of dispositions that individuals or groups have. Bourdieu uses habitus as a central idea in analyzing structure embodied within human practice. The notion captures 'the permanent internalization of the social order in the human body'. Doxa: Those deeply internalised societal or field-specific presuppositions that 'go without saying' and are not up for negotiation.
|
|
These religious traditions are lies endorsed by conspiracies. The Zumurrud points out that Muhammad's own presuppositions (wad) and system (qanun) show that religious traditions are not trustworthy. The Jews and Christians say that Jesus really died, but the Qu'ran contradicts them. Ibn al-Rawandi also points out specific Muslim traditions, and tries to show that they are laughable.
|
|
The article critiqued the study design as well as some of what were argued to be problematic presuppositions underpinning Nattrass's commentary. Adesina's critique was subsequently published in a special issue of the South African Journal of Science dedicated to the controversy. On 10 July 2020, the South African Journal of Science published as special issue on the Nattrass Commentary.
|
|
Bernard McGrane has championed the idea in Sociology of exercising the beginner's mind. This idea was adopted from the Zen Buddhist custom of Shoshin. The concept of "beginner's mind" suggests that sociology should view the world without presuppositions, thus bringing new insight into the field. Those preconceptions are the impediments that prevents us to take part in the world as a whole.
|
|
Father David O'Hanlon (born 1969) is an Irish Roman Catholic priest and theologian. His attacks on the President of Ireland, members of the Irish hierarchy and fellow priests, and the Irish news media earned him notoriety. His critique of liberalism, drawing on some of the philosophical presuppositions of writers such Alasdair MacIntyre and Roger Scruton, has received praise and criticism in Ireland.
|
|
Proponents of discourse ethics argue that the very act of discourse implies certain "oughts", that is, certain presuppositions that are necessarily accepted by the participants in discourse, and can be used to further derive prescriptive statements. They therefore argue that it is incoherent to argumentatively advance an ethical position on the basis of the is–ought problem, which contradicts these implied assumptions.
|
|
Still, philosophical perspectives, conjectures, and presuppositions, often overlooked, remain necessary in natural science.Hugh G Gauch Jr, Scientific Method in Practice (Cambridge: Cambridge University Press, 2003), pp 71–73 Systematic data collection, including discovery science, succeeded natural history, which emerged in the 16th century by describing and classifying plants, animals, minerals, and so on. Today, "natural history" suggests observational descriptions aimed at popular audiences.
|
|
'Focus (abbreviated ') is a grammatical category that determines which part of the sentence contributes new, non-derivable, or contrastive information. Focus is related to information structure. Contrastive focus specifically refers to the coding of information that is contrary to the presuppositions of the interlocutor. The topic–comment model distinguishes between the topic (theme) and what is being said about that topic (the comment, rheme, or focus).
|
|
As a former Catholic priest, Reinhold retained the values of Christian morality and individual dignity. The basic Christian doctrines of a transcendent God and an immortal human soul were presuppositions in his thinking. Reinhold tried to show that Kant's philosophy provided an alternative to either religious revelation or philosophical skepticism and fatalistic pantheism. But Kant's Critique of Pure Reason was a difficult and confusing book.
|
|
Modern hermeneutics includes both verbal and non-verbal communicationThe Routledge Companion to Philosophy in Organization Studies, Routledge, 2015, p. 113.Joann McNamara, From Dance to Text and Back to Dance: A Hermeneutics of Dance Interpretive Discourse, PhD thesis, Texas Woman's University, 1994. as well as semiotics, presuppositions, and pre-understandings. Hermeneutics has been broadly applied in the humanities, especially in law, history and theology.
|
|
Coherence in linguistics is what makes a text semantically meaningful. It is especially dealt with in text linguistics. Coherence is achieved through syntactical features such as the use of deictic, anaphoric and cataphoric elements or a logical tense structure, as well as presuppositions and implications connected to general world knowledge. The purely linguistic elements that make a text coherent are subsumed under the term cohesion.
|
|
Fornet-Betancourt, Raúl (2000) Philosophical Presuppositions of Intercultural Dialogue online at polylog: platform for Intercultural Philosophy. Retrieved 2010-09-07 Others view China and Japan as an example of intercultural practise that others could learn from as they have managed to integrate Buddhism without losing their own cultural identity.Furtado, Gabriel Vincent “Asian Perspectives For the Development of Intercultural Thought” in: Fornet-Betancourt, Raúl (Ed.). Kulturen der Philosophie.
|
|
For some, this meant turning back to the Bible as the source of authority instead of the Catholic Church, for others it was a split from theism altogether. This was the main divisive line between the Reformation and the Renaissance, which dealt with the same basic problems, supported the same science based on reason and empirical research, but had a different set of presuppositions (theistic versus naturalistic).
|
|
He has worked extensively on non-empirical presuppositions in the work of physicist Albert Einstein as well as on theological discussions of the neurosciences and new trends in evolutionary theory. He has also written textbooks in the areas of eschatology and ethics. Prof. Mühling's approach can be characterized as work towards establishing and widening an ontology of narrative relationality that focuses on constitutive processual relations.Cf. M. Mühling (2013), 17–20.
|
|
Kristensen: 11 Being a phenomenologist, Kristensen was less interested in philosophical presuppositions than in his concrete depth- research in the incidental religious phenomena. These subjects concerned mythological material (such as Creation, the Flood etc.) as well as human action (such as baptism, Olympic Games etc.), and objects of nature and handicrafts. In all of this he only made use of the authentic sources: writings and images by the believers themselves.
|
|
In mathematics, two statements p and q are often said to be logically equivalent, if they are provable from each other given a set of axioms and presuppositions. For example, the statement "n is divisible by 6" can be regarded as equivalent to the statement "n is divisible by 2 and 3", since one can prove the former from the latter (and vice versa) using some knowledge from basic number theory.
|
|
Stiglitz makes efforts to join the dialogue in political economy, and wonders "whether the insights of modern economic theory and the utopian ideals of the nineteenth century can be brought closer together?" (p. 277). It is precisely this comment that invites criticism, not so much because he wants to save some socialist ideals (however, through a "people's capitalism" [p. 265]), but rather because of his unexamined presuppositions regarding how to do so.
|
|
Solipsism is often held to be a performative contradiction if stated. If not stated it is usually considered an example of the normative application of qui tacet consentire videtur (He who remains silent seems to consent). Jürgen Habermas and related philosophers point out that statements spoken during justificatory argumentation carry additional presuppositions and so certain statements are performative contradictions in this context. Habermas claims that post-modernism's epistemological relativism suffers from a performative contradiction.
|
|
Varisco's early philosophy adhered to the positivism and the empiricism that underlies the fundamental presuppositions of science. This position later evolved into something closer to a pluralistic form of idealism with strong theological tendencies. In his later years he eventually arrived at a blend of monadology and panpsychism. The most obscure and therefore weakest part of Varisco's philosophy was his attempt to move from the apparent plurality of subjects to an all-encompassing unitary reality.
|
|
In order to have a true relational (covenant) connection there needs to be a true love relationship. A theological approach which depends entirely on historical facticity ignores the fact that the emphasis of the OT is on this relationship. Events occur and are remembered precisely because they depict elements of the relationship. Whatever approach is used, interpreters must describe as well as possible what their methodologies and presuppositions are for carrying out their work.
|
|
While Habermas's notion of communicative rationality is contextualized and historicized, it is not relativistic. Many philosophical contextualists take reason to be entirely context-dependent and relative. Habermas holds reason to be relatively context specific and sensitive. The difference is that Habermas explicates the deep structures of reason by examining the presuppositions and validity dimensions of everyday communication, while the relativists focus only on the content displayed in various concrete standards of rationality.
|
|
First impressions are one of the most basic forms of judgments people make on a daily basis; yet judgment formation is a complex and fallible process. Negative affect is shown to decrease errors in forming impressions based on presuppositions. One common judgment error is the halo effect, or the tendency to form unfounded impressions of people based on known but irrelevant information. For instance, more attractive people are often attributed with more positive qualities.
|
|
One aspect of evolutionary psychology is finding traits that have been shown to be universal in humans. Many critics have pointed out that many traits considered universal at some stage by evolutionary psychologists often turn out to be dependent on cultural and particular historical circumstances. Critics allege that evolutionary psychologists tend to assume that their own current cultural context represents a universal human nature. For example, anthropologist Susan McKinnon argues that evolutionary theories of kinship rest on ethnocentric presuppositions.
|
|
While pursuing global dialogue, however, Han kept distance from the West-centered presuppositions in social sciences. Instead, he introduced a reconstructed Confucian framework of understanding. For instance, he argued for a balance between individual empowerment and community wellbeing and also between retributive justice and reconciliation. A good case in point is his study of the Gwangju democratic movement with the focus on the experience of self-rule by citizens as an instance of communitarian human rights.
|
|
Personally, Boström characterizes his philosophy as the consistent execution of the principle of rational idealism—i.e., the principle of that världsåsikt (worldview or metaphysics) according to which absolute reality is free from all the imperfections of spatiotemporal existence (finitude, divisibility, transience, change). As such, it is spiritual, eternal and, in and through its own non-sensual content, and not through shifting and imperfect determinations, completely determined or completely real. Boström claims Plato as the source of these metaphysical presuppositions.
|
|
Applied Process Metaphysics Summer Institute Memorandum, Louvain-la-Neuve, Éditions Chromatika, 2010 (). In chemistry, Gilbert Newton Lewis addressed the nature of motion, arguing that an electron should not be said to move when it has none of the properties of motion. Katherine Hawley notes that the metaphysics even of a widely accepted scientific theory may be challenged if it can be argued that the metaphysical presuppositions of the theory make no contribution to its predictive success.
|
|
Reformational philosophy rejects the view that theoretical thought, including philosophical thought, is autonomous. The view that theoretical thinking is a purely rational activity; has a purely rational ground, or requires no pre-theoretical conditions or commitments for its possibility cannot be sustained. Any attempt to explain theoretical thought without acknowledging non-theoretical factors is destined to fall into irresolvable antinomies. The conclusion of Dooyeweerd’s “transcendental critique of theoretical thought” is that philosophy cannot function without religious-deep presuppositions.
|
|
During his studies in Rome, he participated in the Second Vatican Council. Following his return to Minnesota, he served as superintendent of education for the Archdiocese of St. Paul and Minneapolis from 1966 to 1969. He received a Ph.D. in Education ("Some Presuppositions of Released Time") from the University of Minnesota in 1969. From 1969 to 1971, he worked in Washington, D.C. as the director of the Department of Education for the newly created United States Catholic Conference.
|
|
In his research, Rosenberg has always taken the approach of a political psychologist. He has theorized about the nature of political psychology and has conducted significant empirical research on ideology, political cognition, citizen development and democracy. Much of Rosenberg's early work focuses on defining political psychology and its relationship to the other social sciences. In this vein, he has critically examined the psychological presuppositions of neoclassical economics and its applicability to the study of political behavior.
|
|
With the > phenomenological method, for example, we can study experiences of morality, > religion, or simply what it is to be human, and draw from them a significant > enrichment of our knowledge. Yet we must not forget that all these analyses > implicitly presuppose the reality of the Absolute Being and also the reality > of being human, that is, being a creature. If we do not set out from such > 'realist' presuppositions, we end up in a vacuum.
|
|
The inference is conditionally true if sapaksha (positive examples as evidence) are present, and if vipaksha (negative examples as counter-evidence) are absent. For rigor, the Indian philosophies also state further epistemic steps. For example, they demand Vyapti - the requirement that the hetu (reason) must necessarily and separately account for the inference in "all" cases, in both sapaksha and vipaksha.Karl Potter (2002), Presuppositions of India's Philosophies, Motilal Banarsidass, A conditionally proven hypothesis is called a nigamana (conclusion).
|
|
He claims that two methods—intuitionism and utilitarianism—can be fully harmonized. Though most of the moral principles intuitionists often claim are “self-evident” are not actually so, there are a handful of genuinely clear and indubitable moral axioms. These, Sidgwick claims, turn out to be fully compatible with utilitarianism, and in fact are necessary to provide a rational basis for utilitarian theory. Moreover, Sidgwick argues, intuitionism in its most defensible form is saturated with latent utilitarian presuppositions.
|
|
Karttunen received his Ph.D. in Linguistics in 1969 from Indiana University in Bloomington. At the University of Texas at Austin in the 1970s he worked mostly on semantics. He published a series of seminal papers on discourse referents, presuppositions, implicative verbs, conventional implicatures, and questions. In the 1980s Karttunen became, along with Ronald M. Kaplan, Martin Kay, and Kimmo Koskenniemi, one of the pioneers in computational linguistics on the application of finite-state transducers to phonology and morphology.
|
|
For Whitehead, metaphysics is about logical frameworks for the conduct of discussions of the character of the world. It is not directly and immediately about facts of nature, but only indirectly so, in that its task is to explicitly formulate the language and conceptual presuppositions that are used to describe the facts of nature. Whitehead thinks that discovery of previously unknown facts of nature can in principle call for reconstruction of metaphysics.Whitehead, A. N. (1929), pp.
|
|
The inference is conditionally true if sapaksha (positive examples as evidence) are present, and if vipaksha (negative examples as counter-evidence) are absent. For rigor, the Indian philosophies also state further epistemic steps. For example, they demand Vyapti - the requirement that the hetu (reason) must necessarily and separately account for the inference in "all" cases, in both sapaksha and vipaksha.Karl Potter (2002), Presuppositions of India's Philosophies, Motilal Banarsidass, A conditionally proven hypothesis is called a nigamana (conclusion).
|
|
The Buddhist Philosophy of the Middle: Essays on Indian and TibetanMadhyamaka (Studies in Indian and Tibetan Buddhism), page 41. > "Entities of any kind are not ever found anywhere produced from themselves, > from another, from both [themselves and another], and also from no cause." Nagarjuna also famously relied upon refutation based argumentation (vitanda) drawing out the consequences (prasanga) and presuppositions of his opponents' own theories and showing them to be self refuting.Dov M. Gabbay John Woods (editors).
|
|
The simplest update systems are intersective ones, which simply lift static systems into the dynamic framework. However, Update Semantics includes systems more expressive than what can be defined in the static framework. In particular, it allows information sensitive semantic entries, in which the information contributed by updating with some formula can depend on the information already present in the context. This property of Update Semantics has led to its widespread application to presuppositions, modals, and conditionals.
|
|
He finally reached a point where he believed that his results demonstrated the impossibility of hyperbolic geometry. His claim seems to have been based on Euclidean presuppositions, because no logical contradiction was present. In this attempt to prove Euclidean geometry he instead unintentionally discovered a new viable geometry, but did not realize it. In 1766 Johann Lambert wrote, but did not publish, Theorie der Parallellinien in which he attempted, as Saccheri did, to prove the fifth postulate.
|
|
In 2007 the CDF issued a Notification against Jesuit priest Jon Sobrino S.I. for doctrines seen as "erroneous or dangerous and [that] may cause harm to the faithful". These concerned: the methodological (as opposed to doctrinal) presuppositions on which Sobrino bases his work; denial of the divinity of Jesus Christ; denial of the incarnation; the relationship between Jesus Christ and the Kingdom of God; the (humanistic) self-consciousness of Jesus; and denial of the salvific value of Jesus' death.
|
|
This image of the subject supposes that there are different faculties, each of which ideally grasps the particular domain of reality to which it is most suited. In philosophy, this conception results in discourses predicated on the argument that "Everybody knows..." the truth of some basic idea. Descartes, for example, appeals to the idea that everyone can at least think and therefore exists. Deleuze points out that philosophy of this type attempts to eliminate all objective presuppositions while maintaining subjective ones.
|
|
There were those in Paul's time that forbade marriage on heretical presuppositions that marriage was intrinsically evil, a teaching based in turn on the false belief that the body or all matter was evil, and only the Spirit was good. This Gnostic heresy became prevalent again in the second century. The heresy became manifest in later centuries as well, with groups like the Albigensians, who also fell away from the Catholic Faith. ...With regard to foods, none are forbidden to Catholics.
|
|
This suggests that the validity claims raised in every communicative interaction implicitly tie communication to argumentation. It is here that the idealized presuppositions of communication arise. Habermas claims that all forms of argumentation, even implicit and rudimentary ones, rest upon certain "idealizing suppositions," which are rooted in the very structures of action oriented towards understanding. These "strong idealizations" are always understood as at least approximately satisfied by participants in situations where argumentation (and communication) is thought to be taking place.
|
|
Eisegesis () is the process of interpreting text in such a way as to introduce one's own presuppositions, agendas or biases. It is commonly referred to as reading into the text.. It is often done to "prove" a pre-held point of concern, and to provide confirmation bias corresponding with the pre-held interpretation and any agendas supported by it. Eisegesis is best understood when contrasted with exegesis. Exegesis is drawing out text's meaning in accordance with the author's context and discoverable meaning.
|
|
Astrologer–astronomer Richard of Wallingford is shown measuring an equatorium with a pair of compasses in this 14th-century work. The primary goal of astronomy is to understand the physics of the universe. Astrologers use astronomical calculations for the positions of celestial bodies along the ecliptic and attempt to correlate celestial events (astrological aspects, sign positions) with earthly events and human affairs. Astronomers consistently use the scientific method, naturalistic presuppositions and abstract mathematical reasoning to investigate or explain phenomena in the universe.
|
|
The parameterization of graphs in a metaspace gives rise to time. ;Bootstrap universe by Cahill and Klinger: An iterative map composed of monads and the relations between them becomes a tree-graph of nodes and links. A definition of distance between any two monads is defined and from this and probabilistic mathematical tools emerges a three-dimensional space. ;Axiomatic pregeometry by Perez, Bergliaffa, Romero and Vucetich: An assortment of ontological presuppositions describes spacetime a result of relations between objectively existing entities.
|
|
From presuppositions emerges the topology and metric of Minkowski spacetime. ;Cellular networks by Requardt: Space is described by a graph with densely entangled sub-clusters of nodes (with differential states) and bonds (either vanishing at 0 or directed at 1). Rules describe the evolution of the graph from a chaotic patternless pre-Big Bang condition to a stable spacetime in the present. Time emerges from a deeper external-parameter "clock-time" and the graphs lead to a natural metrical structure.
|
|
Both theory of mind and pretense require a certain degree of interacting and communicating with others. Joint attention includes the ability to follow another individual's referential pointing, eye gaze, or view point. When children participate in pretend play with other individuals they are required to share the same pretend presuppositions of the object and situation as the other individual. For example, when pretending to take a road trip, both children are expected to know that the chairs they sit on represent car seats.
|
|
Borges's tombstone in Geneva Borges emerges as a counterpoint to the interviewees, some of which evoke scandal and most of which cut through stereotypes and presuppositions surrounding this key figure.All Movie by Nathan Southern The title of the film is a direct reference to the poem "Borges and I", slightly modified to pay a tribute to the writer's billings.Racz, Gregory Joseph "Jorge Luis Borges (1899-1986) as Writer and Social Critic" p.131 Edwin Mellen Press, University of Texas, 2003Block de Behar, Lisa.
|
|
Though he had been considered a cultural relativist of a postmodern bent, he in fact advocates a heuristic relativism – one which brackets, as best one can, one's own cultural presuppositions, as one engages with other worldviews. He relates this stance to the way Keats referred to as negative capability. Ideally it furnishes one with a critical perspective on both one's own worldview and that of one's informants. But, underlying his thought is an at times pessimistic skepticism, which is tempered by irony.
|
|
It is thus not too surprising that what results is > confused and contradictory. Chandran Kukathas argues that Hayek's defence of liberalism is unsuccessful because it rests on presuppositions that are incompatible. The unresolved dilemma of his political philosophy is how to mount a systematic defence of liberalism if one emphasizes the limited capacity of reason. Norman P. Barry similarly notes that the "critical rationalism" in Hayek's writings appears incompatible with "a certain kind of fatalism, that we must wait for evolution to pronounce its verdict".
|
|
In the Little Hans case study of 1909, Freud criticised the boy's father (the prime 'analyst'): "He asks too much and investigates in accord with his own presuppositions instead of letting the little boy express himself". In 1912 he laid down the mirror rule, that the analyst should not reciprocate the patient's confidences, but only reflect back what they themselves contained. In 1915 he introduced the term neutrality, warning especially against too great eagerness to cure;M. Guy Thompson, The Ethic of Honesty (2004) p.
|
|
Most Classic Islamic Philosophers believed in a naive realism or intuition based theories for achieving knowledge from the external world. Either of these perspectives or a combination of them has led some to conclude that a science based on religion can lead to infallible knowledge. However, Bagheri argues that a religious science is only possible through interference of religious elements in the presupposition of a theory and hence will remain a science tout court, and its religious presuppositions will not guarantee an infallible knowledge.Bagheri Noaparast.
|
|
On the contrary, it is in the highest > degree influenced by inherited presuppositions, quite apart from the > unavoidable influences exerted upon it by the environment. The collective > unconscious comprises in itself the psychic life of our ancestors right back > to the earliest beginnings. It is the matrix of all conscious psychic > occurrences, and hence it exerts an influence that compromises the freedom > of consciousness in the highest degree, since it is continually striving to > lead all conscious processes back into the old paths.Jung, Collected Works > vol.
|
|
At the very center of presuppositions behind modernism was the authority of reason and the findings of science. What was not reasonable or scientific was discarded, such as the virgin birth, resurrection and Second Advent of Jesus, miracles, and substitutionary atonement. Jesus was an example of what human being could become. They promoted the essential goodness of human nature, that sin is not rebellion but ignorance correctable by education and social reform, and that the kingdom of God was brought through the ceaseless process of evolution.
|
|
In the philosophy of science, observations are said to be "theory-laden" when they are affected by the theoretical presuppositions held by the investigator. The thesis of theory-ladenness is most strongly associated with the late 1950s and early 1960s work of Norwood Russell Hanson, Thomas Kuhn, and Paul Feyerabend, and was probably first put forth (at least implicitly) by Pierre Duhem about 50 years earlier.Bogen, Jim (2014): "Theory and Observation in Science", In: Edward N. Zalta (ed.), The Stanford Encyclopedia of Philosophy (Summer 2014 Edition).
|
|
On November 1, 1893, Mason entered the Arkansas Baptist College, but withdrew after three months because of his dissatisfaction with their curriculum and methodology. He claimed his reason for leaving was because he believed "the teachings being promulgated at the particular Bible college were too liberal," and "...did not have a strong enough emphasis on the Word of God"; he was deeply disturbed by the particular hermeneutics and philosophical presuppositions that were underlying the curriculum set forth by the college and left in January 1894.
|
|
Evenly-suspended attention is the kind of direction-less listening – removed from both theoretical presuppositions and therapeutic goals – recommended by Sigmund Freud for use in psychoanalysis.Janet Malcolm, Psychoanalysis: The Impossible Profession (1988) p. 26 By attaching no preconceived importance to any particular part of the analysand's discourse, and allowing his or her unconscious complete freedom to act, the analyst can best profit from the counterpart rule of free association on the part of the analysand.Jean Laplanche & Jean-Bertrand Pontalis, The Language of Psychoanalysis (Karnac) p.
|
|
Wundt determined that "psychology is an empirical science co-ordinating natural science and humanities, and that the considerations of both complement one another in the sense that only together can they create for us a potential empirical knowledge." Wundt: Über naiven und kritischen Realismus, 1896–1898.Wundt: Über die Definition der Psychologie, 1896, pp. 21. He claimed that his views were free of metaphysics and were based on certain epistemological presuppositions, including the differentiation of subject and object in the perception, and the principle of causality.
|
|
According to Ed Christian, former JATS editor, "few if any ATS members believe in verbal inerrancy".The Adventist Theological Society , an interview of Ed Christian by John McLarty. :Adventists generally reject higher critical approaches to Scripture. The 1986 statement Methods of Bible Study, urges Adventist Bible students to avoid relying on the use of the presuppositions and the resultant deductions associated with the historical-critical method. 2\. Trinity :The Godhead (Trinity) consists of the Eternal Father, the Lord Jesus the Christ, and the Holy Spirit. 3\.
|
|
Leacock died on 23 March 2011 at age the age of 89 in Paris. Before his death, he was raising funds for his multi-format memoir The Feeling of Being There: A Filmmaker's Memoir, a bound paper book and DVB (digital video book), published by Semeïon Editions.Canary Banana Films & Semeïon Editions To Leacock, the process of film-making is a "process of discovery." He did not film to preach his own ideas and his own presuppositions; he wanted to discover the world around him.
|
|
The making and implementation of policy is not one of discovery, but rather of top down implementation. Rigid state control will limit how a society can respond to tensions and crisis, and thus politics creates its own presuppositions and limits creativity and alternative solutions. #Free trade should strengthen the capacity for self transformation by organizing the trading regime in a way that strengthens the capacity of trading partners to experiment and innovate. It becomes question not of how much free trade, but what kind.
|
|
This paper shows a way to keep the traditional convictions of scientific knowledge while acknowledging relativism. With reference to the practicing scientist, we replace descriptivism with constructivism; we modify relative validity with the claim to understanding; and, we offer methodological strategies for acquiring understanding. These strategies we call strangification, which means taking a scientific proposition system out of its context and putting it in another context. We can thus see the implicit presuppositions of the given proposition system by means of the problems arising out of the application of this procedure.
|
|
The mid-20th century Dutch philosopher Herman Dooyeweerd, who is often associated with a neo-Calvinistic tradition, provides a philosophical foundation for understanding why we can never absolutely know God, and yet, paradoxically, truly know something of God. Dooyeweerd made a sharp distinction between theoretical and pre-theoretical attitudes of thought. Most of the discussion of knowledge of God presupposes theoretical knowledge, in which we reflect and try to define and discuss. Theoretical knowing, by its very nature, is never absolute, always depends on religious presuppositions, and cannot grasp either God or the law side.
|
|
Thus, the presupposition shared by individuals involved in discourse is taken to reflect this. The pursuit of truth and normative certainty is taken to be motivated and grounded, not in some objective or social world that is treated as a "given", but rather in a learning process. Indeed, Habermas himself is always careful to formulate his work as a research project, open to refinement. In any case, reconstructing the presuppositions and validity dimensions inherent to communication is valuable because it brings into relief the inescapable foundations of everyday practices.
|
|
Each of these elements has a specific property, such as solidity or motion, and performs a specific function in mixtures, such as providing support or causing growth. Like the Hindus, the Buddhists were able to integrate a theory of atomism with their theological presuppositions. Later Indian Buddhist philosophers, such as Dharmakirti and Dignāga, considered atoms to be point-sized, durationless, and made of energy. Some of the canonical texts make reference to matter and atoms (called paramāṇu, a term already used in Yajnavalkya, Lalitha Sahasranama and Yoga Sutra), including Pancastikayasara, Kalpasutra and Tattvarthasutra.
|
|
Later he worked with Neil Smelser, Robert N. Bellah, and Leo Lowenthal. Each of whom were on his dissertation committee, with the chair being Bellah, a former student of Talcott Parsons. Alexander's dissertation, Theoretical Logic in Sociology, was published as a four-volume set. Volume 1 was subtitled Positivism, Presuppositions, and Current Controversies, Volume 2 was The Antimonies of Classical Thought: Marx and Durkheim, Volume 3 was The Classical Attempt at Theoretical Synthesis: Max Weber, and Volume 4 was subtitled The Modern Reconstruction of Classical Thought: Talcott Parsons.
|
|
Proponents of evolutionary psychology in the 1990s made some explorations in historical events, but the response from historical experts was highly negative and there has been little effort to continue that line of research. Historian Lynn Hunt says that the historians complained that the researchers: Hunt states that, "the few attempts to build up a subfield of psychohistory collapsed under the weight of its presuppositions." She concludes that as of 2014 the "'iron curtain' between historians and psychology...remains standing."Hunt, "The Self and Its History." p. 1578.
|
|
Carl Hoefer describes Cartwright's philosophy in the following terms:Hartmann, Stephann, Hoefer, Carl and Luc Bovens (eds.) - Nancy Cartwright's Philosophy of Science. London: Routledge. 2008. p. 14. > Nancy Cartwright’s philosophy of science is, in her view, a form of > empiricism but empiricism in the style of Neurath and Mill, rather than of > Hume or Carnap. Her concerns are not with the problems of skepticism, > induction, or demarcation; she is concerned with how actual science achieves > the successes it does, and what sort of metaphysical and epistemological > presuppositions are needed to understand that success.
|
|
Dilthey thought it is impossible to come up with a universally valid metaphysical or systematic formulation of any of these worldviews, but regarded them as useful schema for his own more reflective kind of life philosophy. See Makkreel and Rodi, Wilhelm Dilthey, Selected Works, volume 6, 2019. Anthropologically, worldviews can be expressed as the "fundamental cognitive, affective, and evaluative presuppositions a group of people make about the nature of things, and which they use to order their lives."Hiebert, Paul G. Transforming Worldviews: an anthropological understanding of how people change.
|
|
He considered Marxism as a great threat for youths and revolution of Iran therefore he tried to criticize Marxism along with pioneer figures like Ali Shariati. Also his commentary on the book of Mulla Sadra influenced many scholars. Besides, he also emphasized on the social, cultural and historical contingencies of religious knowledge. Motahhari argued that if someone compares fatwas belong to different jurists and at the same time considers their lives and states of knowledge then it is clear that the presuppositions of jurists and its knowledge affected their knowledge.
|
|
Thermodynamics defines the statistical behaviour of large numbers of entities, whose exact behavior is given by more specific laws. Since the fundamental theoretical laws of physics are all time-reversible,David Albert on Time and Chance however experimentally, probability of real reversibility is low, former presuppositions can be fulfilled and/or former state recovered only to higher or lower degree (see: uncertainty principle). The reversibility of thermodynamics must be statistical in nature; that is, that it must be merely highly unlikely, but not impossible, that a system will lower in entropy.
|
|
It is difficult to summarize Baader's philosophy, for he expressed his deepest thoughts in obscure aphorisms or mystical symbols and analogies. His doctrines are mostly expounded in short detached essays, in comments on the writings of Böhme and St-Martin, or in his extensive correspondence and journals. However, there are salient points which mark the outline of his thought. Baader starts from the position that human reason by itself can never reach the end it aims at and maintains that we cannot throw aside the presuppositions of faith, church, and tradition.
|
|
Theodore Robinson summarized this position as follows: "Wellhausen is surely right in believing that the synchronisms in Kings are worthless, being merely a late compilation from the actual figures given."Theodore H. Robinson, A History of Israel (Oxford, 1932) I, p. 454. Wellhausen's methodology in interpreting the Scriptures and the history of Israel has therefore been classed by RK Harrison as a deductive approach; that is, one that starts with presuppositions and derives a historical reconstruction from those presuppositions.R. K. Harrison, "The Critical Use of the OT," Bibliotheca Sacra (Jan–Mar 1989) pp. 12–20.
|
|
For example, clinicians may seek out information to support their presuppositions, or miss and ignore information challenging their views. Additionally, Meehl described how clinical judgment could be influenced by overconfidence or anecdotal observations unsupported by empirical research. In contrast, mechanical prediction tools can be configured to use important clinical information and are not influenced by psychological biases. In support of this conclusion, Meehl and his colleagues found that clinicians still make less accurate decisions than mechanical formulas even when given the same mechanical formulas to help with their decision-making.
|
|
Intellectual honesty is an unbiased approach to the acquisition, analysis, and transmission of ideas. A person is being intellectually honest when he or she, knowing the truth, states that truth, regardless of outside social/environmental pressures. It is possible to doubt whether complete intellectual honesty exists—on the grounds that no one can entirely master his or her own presuppositions—without doubting that certain kinds of intellectual rigour are potentially available. The distinction certainly matters greatly in debate, if one wishes to say that an argument is flawed in its premises.
|
|
This is demonstrated, e.g., by his early attraction to Septuagintal lexicography, or his analysis of The Language and Imagery of the Bible. In the latter Caird explored, among many other concerns, the rich variety of metaphor and imagery used by the biblical writers to convey their meanings.Wright 1997, passim Going against much of the modern grain, he insisted that the Old and New Testament writers must be permitted to speak with their own voices and that modern vogues, presuppositions and dogmatic biases must not be permitted to get in the way.
|
|
Karl Potter explainsKarl H. Potter (2002), Presuppositions of India's Philosophies, Motilal Banarsidass, , pp. 1–29 it as an attitude and capability that enables one to make a living, to remain alive, to thrive as a free person. It includes economic prosperity, security and health of oneself and those one feels responsible for.Scott Walsworth and Suresh Kalagnanam (2013), Applying the Hindu four stage life cycle model to human resource management, International Journal of Indian Culture and Business Management, Volume 6, Number 4, pp 507–519 Artha includes everything in one's environment that allows one to live.
|
|
32 though not all of them were happy to define qualia by their relation to external entities (see Roy Wood SellarsSellars, Roy Wood (1922), Evolutionary Naturalism. Chicago and London: Open Court Pub. Co.). The modern argument, following Sellars' lead, centers on how we learn under the regime of motivation to interpret the sensory evidence in terms of "things", "persons", and "selves" through a continuing process of feedback. The definition of qualia thus is governed by one's point of view, and that inevitably brings with it philosophical and neurophysiological presuppositions.
|
|
The use of second person pronouns contributes significantly to the process of synthetic personalisation within the mass media. It is extremely common to encounter constructions such as "See you after the break" on television shows prior to commercial breaks. (This example is also common in Paddy Scannell's concept of Broadcast Sociability.) Mary Talbot ([1995]/2003) used the concept in her work on a synthetic sisterhood in teenage girls' magazines, analysing the linguistic devices (pronouns, presuppositions) constructing a simulated friendship between reader and producer. Using a variety of sociolinguistic concepts, including positive politeness, she comments upon the ideological implications, such as patriarchy.
|
|
Moreover, for Rossich we err by eliding "conceptist" or "gongoresque" poetry because it imitates Castilian models, when these same poets consciously based themselves on forms previously imported from Italy—and, one might add, on the Valencian poet Ausiàs March, a known influence on Castilian authors writing in Castilian such as Juan Boscán and Garcilaso de la Vega. Perhaps the worst problem with the narrative of the ‘Decadència’ is that it discourages people from studying the period to which it refers. The "decadence" of Catalan literature in the early modern period, therefore, depends on one's presuppositions and point of view.
|
|
The hermeneutic assumption is that these relations require shared meanings in order to be able to function and communicate at all. These shared presuppositions have an intrinsic rationality, because human behaviour – ultimately driven by the need to survive – is to a large extent purposive (teleological), and not arbitrary or random (though some of it may be). If the "essential relationships" never became visible or manifest in any way, no science would be possible at all, only speculative metaphysics. It is merely that sense data require correct interpretation – they do not have a meaning independently of their socially mediated interpretation.
|
|
In the 1990s, Faulkner honed his expertise as a modeler. He completed Perpetual Cybernetics, which differentiated the seven "worlds of subjective experience" that NLP uses as a basis for its presuppositions and techniques. In 1993, together with golf pro Mark Staples, he co-founded E.P.I.C Golf by modeling the internal and external behavior patterns of outstanding golfers. Later that same year, Faulkner co-authored and starred in the video NLP in Action and in 1994 he co-authored a book with Robert McDonald, entitled Success Mastery with NLP, based on his work modeling 'flow states' and the behavior of exceptional achievers.
|
|
The consortium's own website states three assumptions, shared by its members, namely, "1) the importance of Hebrew language, 2) the relevance of Jewish culture", and 3) the significance of Semitisms underneath sections of the Synoptic Gospels that in turn often yield results to the interconnection (of dependence) between the Synoptic Gospels."Methodology." Jerusalem School of Synoptic Research. Retrieved 26 Sep. 2009. (These three assumptions, and not one synoptic theory, are the shared presuppositions of Jerusalem School members.) The first two assumptions are perhaps not shared by the majority of New Testament scholars, but are neither considered to be fringe positions.
|
|
She has found herself over many years existentially involved with the differing (and as she believes incompatible) structures of Lutheran and Catholic thought and their resulting spiritualities; the subject of her Harvard doctorate. She is fascinated by Luther's originality, over-turning philosophical presuppositions inherited from the ancient world and setting theology on another course. Hampson finds the Lutheran tradition best able to respond to the dilemma with which the Enlightenment confronts Christians. From the early 1970s she has been fascinated by the thought of Kierkegaard; in particular his Philosophical Fragments as that text which clarified the necessary clash of Christianity with modernity.
|
|
This stereotype followed and fit, states Inden, with the imperial imperatives of the era, providing the moral justification for the colonial project. From tribal Animism to Buddhism, everything was subsumed as part of Hinduism. The early reports set the tradition and scholarly premises for the typology of Hinduism, as well as the major assumptions and flawed presuppositions that have been at the foundation of Indology. Hinduism, according to Inden, has been neither what imperial religionists stereotyped it to be, nor is it appropriate to equate Hinduism to be merely monist pantheism and philosophical idealism of Advaita Vedanta.
|
|
In linguistics, finite-valued logic is used to treat presuppositions as product systems with ordered pairs of truth degrees, or truth tables. This enables assumptions built into verbal or written statements to be associated with varying degrees of truth values in the course of natural-language processing. In the study of formal languages, finite-valued logic has shown that encapsulating a truth predicate in a language can render the language inconsistent. Saul Kripke has built on work pioneered by Alfred Tarski, section 655 "What is Truth?" to demonstrate that such a truth predicate can be modeled using three-valued logic.
|
|
Naess believed that the environmental crisis of the twentieth century had arisen due to certain unspoken philosophical presuppositions and attitudes within modern western developed societies which remained unacknowledged. He thereby distinguished between what he called deep and shallow ecological thinking. In contrast to the prevailing utilitarian pragmatism of western businesses and governments, he advocated that a true understanding of nature would give rise to a point of view that appreciates the value of biological diversity, understanding that each living thing is dependent on the existence of other creatures in the complex web of interrelationships that is the natural world.
|
|
Hauerwas has long been associated with narrative theology and postliberal theology (which are closely related but not necessarily synonymous movements). Both of these movements are attached to Yale biblical scholars Brevard Childs, Hans Frei, and George Lindbeck. His Reforming Christian Social Ethics: Ten Theses, published in 1981, serves to summarize the key presuppositions of his alternative to what was the dominant account in Christian ethics at that time. The ten theses are listed as follows: # The social significance of the Gospel requires the recognition of the narrative structure of Christian convictions for the life of the church.
|
|
The revival of subjective probability theory, from the work of Frank Ramsey, Bruno de Finetti, Leonard Savage and others, extended the scope of expected utility theory to situations where subjective probabilities can be used. At the time, von Neumann and Morgenstern's theory of expected utility proved that expected utility maximization followed from basic postulates about rational behavior. The work of Maurice Allais and Daniel Ellsberg showed that human behavior has systematic and sometimes important departures from expected-utility maximization. The prospect theory of Daniel Kahneman and Amos Tversky renewed the empirical study of economic behavior with less emphasis on rationality presuppositions.
|
|
Karin C. Preisendanz, Eli Franco (eds.), Erich Frauwallner: Die Philosophie des Buddhismus. Berlin 2010: Akademie Verlag, XI- XXX. The general conclusion is that there are aspects of Frauwallner's history of philosophy that are untrustworthy because of his racist presuppositions, and especially his tendency to consider that thinkers may never change their minds, and to see philosophical viewpoints as arising out of "soil and blood" in an essentialist manner. Frauwallner also tended to construct historical narratives using the nineteenth-century concept of degeneration to argue that simple, original, pure forms of philosophy gradually changed into more complex, degenerate forms, identifying complexity with decadence.
|
|
The basis of this methodological concern was that unacknowledged presuppositions, such as are inherent in conventions of notation or presentation, are dependent upon prior knowledge of and use of language. Since the object of investigation is language itself, properties of language cannot be presupposed without question-begging. "We cannot describe the structure of natural language in some other kind of system, for any system in which we could identify the elements and meanings of a given language would have to have already the same essential structure of words and sentences as the language to be described."Harris 1988:3.
|
|
Wright has also developed a variant of Ludwig Wittgenstein's hinge epistemology, introduced in Wittgenstein's On Certainty as a response to radical skepticism. According to hinge epistemology, there are assumptions or presuppositions of any enquiry – called "hinge propositions" – that cannot themselves be rationally doubted, challenged, established or defended. Wright contends that certain hinge propositions can actually be rationally held because there exists a type of non-evidential, a priori warrant – which Wright calls "epistemic entitlement" – for accepting them as true.C. Wright (2004). “Warrant for Nothing (and Foundations for Free?),” Proceedings of the Aristotelian Society, Supplementary Volume, 78: 167–212.
|
|
Clean language offers a template for questions that are as free as possible of the facilitator's suggestions, presuppositions, mind-reading, second guessing, references and metaphors. Clean questions incorporate all or some of the client's specific phrasing and might also include other auditory components of the client's communication such as speed, pitch, tonality. Besides the words of the client, oral sounds (sighs, oo's and ah's) and other nonverbals (e.g. a fist being raised or a line-of-sight) can be replicated or referenced in a question when the facilitator considers they might be of symbolic significance to the client.
|
|
Among various scholars, R. S. Sugirtharajah, one of the principal advocates of postcolonial biblical studies, outlined in his book The Bible and the Third World three hermeneutic approaches which emerged after colonialism: the native or vernacular approach, the liberation approach, and the postcolonial approach. There are certain benefits of applying postcolonial criticism to biblical studies. First, it opens up potential areas and possibilities for interdisciplinary work, enriching the discipline by enabling multiple approaches to bring in their insights. Second, it allows for criticism towards the way things are done, including the principles and presuppositions of the field.
|
|
Abbeduto is known for his research on behavioral, cognitive, and linguistic development of individuals with neurodevelopmental disorders and intellectual disabilities. Abbeduto's early research focused on children's developing knowledge about the presuppositions of cognitive verbs, including factives and nonfactives, which indicated that some cognitive verbs were not mastered until after age 7. In other early research, Abbeduto examined the conversational skills of adults with mild intellectual disability, focusing on the use of grammatical morphemes and complex sentence constructions as measures of language competence. His research indicated positive trajectories in the linguistic development of individuals with intellectually disabilities.
|
|
Broudy was born in Filipów, Grodno Governorate (part of the Russian partition of the Polish-Lithuanian Commonwealth) in the Russian Empire on July 27, 1905, but his family emigrated, and moved to Milford, Massachusetts in 1912. Broudy attended the Massachusetts Institute of Technology for a year, but then transferred to Boston University, where he received his Bachelor's degree in German literature and philosophy in 1929. From there, he went to Harvard University and earned his Masters degree and Ph.D. there (both in philosophy), completing the doctorate in 1935. His thesis title was The Metaphysical Presuppositions of Personal Existence.
|
|
During Evangelions production and first broadcast, Anno encountered many difficulties with her character, not feeling "particularly interested" or relating to her. To better delineate her characterization and psychology, he thought her as his own unconscious, "trying to put aside my presuppositions, trying to bring out the most primitive, the most core, the purest parts within me". In the fifth episode, explicitly dedicated to her character, Rei speaks only seven lines and fifty-two words, while in the sixth she has twenty-five lines. For a long time he forgot to "explore Rei's personality", completely ignoring it or giving it very marginal space.
|
|
Waldbott GL, Burgstahler AW, McKinney HL.: Fluoridation: The Great Dilemma. 1978. A book review of Waldbott's book Fluoridation: The Great Dilemma in the journal New Scientist closes with this statement "Laymen, including those concerned with decisions on fluoridation, will be impressed by what seems to be the reasonableness of the case, oblivious to the omissions and obsolete presuppositions upon which much of it is based." In addition to medical texts and scientific publications, Waldbott published his personal experience of professional vilification due to his fluoride opposition in A Struggle with Titans, an experience shared by many other fluoridation opponents.
|
|
A presupposition of a sentence must normally be part of the common ground of the utterance context (the shared knowledge of the interlocutors) in order for the sentence to be felicitous. Sometimes, however, sentences may carry presuppositions that are not part of the common ground and nevertheless be felicitous. For example, I can, upon being introduced to someone, out of the blue explain that my wife is a dentist, this without my addressee having ever heard, or having any reason to believe that I have a wife. In order to be able to interpret my utterance, the addressee must assume that I have a wife.
|
|
The Kingdom of God comes to rule in a different way, by one heart at a time yielding to the love of God. Yoder claims that the church thus lives in the conviction that God calls Christians to imitate the way of Christ in his absolute obedience, even if it leads to their deaths, for they, too, will finally be vindicated in resurrection. In bringing traditional Mennonite convictions to the attention of a wider critical audience, Yoder reenergized stale theological debates over foundational Christian ecclesiological, Christological, and ethical beliefs. Yoder rejected Enlightenment presuppositions, epitomized by Immanuel Kant, about the possibility of a universal, rational ethic.
|
|
His current project, Silvered Screens: Self in Cinema (forthcoming), pursues a study of more than five hundred movie moments during which characters react to their mirror images. The purpose of this study is to discern how personal identity is handled, how “self” is done. Rather than exploring the ways in which people conceive of their selves, this study inquires into the presuppositions of people who attend to their mirrors, sometimes preening, sometimes wincing, attacking, or even shooting the glass they see. Silvered Screens concludes that self is far from simple; it is fraught with hidden forces, not unlike our everyday performances of speech, sign, music, and angling.
|
|
Philosophy, however, is not a modal interest. At this stage of his career Oakeshott saw philosophy as the world seen sub specie aeternitatis, literally "under the aspect of eternity", free from presuppositions, whereas science and history and the practical mode rely on certain assumptions. Later (there is some disagreement about exactly when) Oakeshott adopted a pluralistic view of the various modes of experience, with philosophy just one voice among others, though it retained its self-scrutinising character. According to Oakeshott, the dominating principles of scientific and historical thought are quantity (the world sub specie quantitatis) and being in the past (the world sub specie praeteritorum) respectively.
|
|
As with the classical skeptics before him, Stirner's method of self-liberation is opposed to faith or belief and he envisions a life free from "dogmatic presuppositions" (p. 135, 309) or any "fixed standpoint" (p. 295). It is not merely Christian dogma that his thought repudiates, but also a wide variety of European atheist ideologies that are condemned as crypto-Christian for putting ideas in an equivalent role: What Stirner proposes is not that concepts should rule people, but that people should rule concepts. The "nothingness" of all truth is rooted in the "nothingness" of the self because the ego is the criterion of (dogmatic) truth.
|
|
Two forms of theory-ladenness should be kept separate: (a) The semantic form: the meaning of observational terms is partially determined by theoretical presuppositions; (b) The perceptual form: the theories held by the investigator, at a very basic cognitive level, impinge on the perceptions of the investigator. The former may be referred to as semantic and the latter as perceptual theory-ladenness. In a book showing the theory-ladenness of psychiatric evidences, Massimiliano Aragona (Il mito dei fatti, 2009) distinguished three forms of theory-ladenness. The "weak form" was already affirmed by Popper (it is weak because he maintains the idea of theoretical progress directed to the truth of scientific theories).
|
|
Like the Hindus and Jains, the Buddhists were able to integrate a theory of atomism with their logical presuppositions. According to Noa Ronkin, this kind of atomism was developed in the Sarvastivada and Sautrantika schools for whom material reality can be: > reduced to discrete momentary atoms, namely, the four primary elements. > These momentary atoms, through their spatial arrangement and by their > concatenation with prior and posterior atoms of the same type, create the > illusion of persisting things as they appear in our everyday experience. > Atomic reality is thus understood first and foremost as change, though not > in the sense of a thing x transforming into y.
|
|
Barthold Georg Niebuhr (1776 – 1831) became Germany's leading historian of Ancient Rome and a founding father of modern scholarly historiography. By 1810 Niebuhr was inspiring German patriotism in students at the University of Berlin by his analysis of Roman economy and government. Niebuhr was a leader of the Romantic Era and symbol of German national spirit that emerged after the humiliating defeat Of the German Army by Napoleon at Jena in 1806. But he was also deeply rooted in the classical spirit of the Age of Enlightenment in his intellectual presuppositions, his use of philological analysis, and his emphasis on both general and particular phenomena in history.
|
|
A particular application of the concern about presuppositions and metalanguage, noted above, is that any specification of semantics other than that which is immanent in language can only be stated in a metalanguage external to language (which would call for its own syntactic description and semantic interpretation). Prior to Harris's discovery of transformations, grammar as so far developed could not yet treat of individual word combinations, but only of word classes. A sequence or ntuple of word classes (plus invariant morphemes, termed constants) specifies a subset of sentences that are formally alike. Harris investigated mappings from one such subset to another in the set of sentences.
|
|
While praising Joad for a "frank and honest account of Joad's spiritual and intellectual odyssey," Loomer was clearly less than enthralled with Joad's lack of familiarity with "the best of modern religious thought," undoubtedly a negative reference to Joad's dependence upon Edwin Bevan and C. S. Lewis. He described the book as one containing "loose thinking and unexamined presuppositions" without giving any evidence. The thinkers that perhaps had the largest influence on Loomer were Henry Nelson Wieman and Alfred North Whitehead, yet Loomer came to believe that even these two sometimes fell into the trap of "misplaced concreteness" in their respective versions of theism.Frankenberry, Nancy 1987.
|
|
Baert argues in favour of a neo- pragmatist philosophy of social science which promotes social research in the pursuit of self-referential knowledge. Whereas many contributions to the philosophy of social science assume that social research is primarily an explanatory (and possibly predictive) endeavor, Baert contends that this picture does not correspond to the actual practice of social research. He points out that few significant contributions to sociology – and social research in general – are straightforward explanatory works, and even fewer are exclusively explanatory. Baert's position is that most of those groundbreaking works involve ‘self-referential knowledge’: they enable communities to re-describe and re-conceptualise themselves and their presuppositions.
|
|
Howard Clark Kee, Professor of Biblical Studies Emeritus at Boston University School of Theology, writing in the journal Theology Today stated, "the conclusions reached by these scholars are inherent in the presuppositions and methods they have chosen to adopt from the outset."Kee, Howard Clark, "A Century of Quests for the Culturally Compatible Jesus", Theology Today, April 1, 1995. Luke Timothy JohnsonLuke Timothy Johnson of the Candler School of Theology at Emory University, in his 1996 book The Real Jesus, voiced concerns with the seminar's work. He criticized the techniques of the Seminar, believing them to be far more limited for historical reconstruction than seminar members believe.
|
|
While Wundt praised Kant's critical work and his rejection of a "rational" psychology deduced from metaphysics, he argued against Kant's epistemology in his publication Was soll uns Kant nicht sein? (What Kant should we reject?) 1892 with regard to the forms of perception and presuppositions, as well as Kant's category theory and his position in the dispute on causal and teleological explanations. Gottfried Wilhelm Leibniz had a far greater and more constructive influence on Wundt's psychology, philosophy, epistemology and ethics. This can be gleaned from Wundt's Leibniz publication (1917) and from his central terms and principles, but has since received almost no attention.Fahrenberg, 2016a.
|
|
From the changes, redaction critics can sketch out the distinctive elements of an author/editor's theology. If a writer consistently avoids reporting, for example, the weaknesses of the Twelve Apostles, even when there are earlier sources that provide lurid details of their follies, one could draw the conclusion that the later editor/author held the Twelve in higher esteem because of the editor had presuppositions, or because the editor was perhaps trying to reinforce the legitimacy of those chosen by Jesus to carry on his work. By tracking the overall impact of this editorial activity, one can come away with a fairly strong picture of the purpose of a particular text.
|
|
Presuppositionalism is a school of Christian apologetics that believes the Christian faith is the only basis for rational thought. It presupposes that the Bible is divine revelation and attempts to expose flaws in other worldviews. It claims that apart from presuppositions, one could not make sense of any human experience, and there can be no set of neutral assumptions from which to reason with a non-Christian. Presuppositionalists claim that a Christian cannot consistently declare his belief in the necessary existence of the God of the Bible and simultaneously argue on the basis of a different set of assumptions that God may not exist and Biblical revelation may not be true.
|
|
Defeasibility is the property of something – such as a contract, a proposition or an understanding – that can be annulled, invalidated, or similarly "defeated". In law, it refers to the possibility of a contract or other legal agreement being terminated by circumstances that arise later, or of legal reasoning being overturned. In philosophy – especially in epistemology, ethics, or the philosophy of law – it refers to the possibility of a particular principle, rule or understanding being overridden in appropriate circumstances. In pragmatics, a subfield of linguistics, it refers to the fact that certain kinds of implicitly conveyed information such as conversational implicatures and presuppositions can be "defeated" without sounding contradictory.
|
|
The following are presuppositions Fletcher makes before setting out the situational ethics theory: # Pragmatism: An action someone makes should be judged according to the love influenced in it, so the user must always ask: what is the most loving thing to do? For example, war may not to a situationist be considered the most 'loving' thing and so many are quick to deem it as morally wrong. # Relativism: Approaching every situation with a relative mindset and thus opposing legalistic approaches avoid words such as 'never', 'complete' and 'perfect'. # Positivism: The most important choice of all in the teachings in 1 John 4:7–12 is "let us love one another because love is from God".
|
|
Richard and Kendall Soulen note that the people working in biblical criticism at that time "saw themselves as continuing the aims of the Protestant Reformation". Joseph G. Prior quotes Robert M. Grant and David Tracy as saying, "One of the most striking features of the development of biblical interpretation during the nineteenth century was the way in which philosophical presuppositions implicitly guided it". Michael Joseph Brown points out that biblical criticism operated according to principles grounded in a distinctively European rationalism. Brown says that, by the end of the nineteenth century, these were recognized by Ernst Troeltsch in an essay, "Historical and Dogmatic Method in Theology," where he described three principles of biblical criticism.
|
|
His most important works in the field of social science—The Poverty of Historicism (1944) and The Open Society and Its Enemies (1945)—were inspired by his reflection on the events of his time and represented, in a sense, a reaction to the prevalent totalitarian ideologies that then dominated Central European politics. His books defended democratic liberalism as a social and political philosophy. They also represented extensive critiques of the philosophical presuppositions underpinning all forms of totalitarianism. Popper believed that there was a contrast between the theories of Sigmund Freud and Alfred Adler, which he considered non-scientific, and Albert Einstein's theory of relativity which set off the revolution in physics in the early 20th century.
|
|
Based upon this study the authors proposed the following definition of transpersonal psychology: Transpersonal Psychology is concerned with the study of humanity's highest potential, and with the recognition, understanding, and realization of unitive, spiritual, and transcendent states of consciousness. In a review of previous definitions Walsh and Vaughan suggested that transpersonal psychology is an area of psychology that focuses on the study of transpersonal experiences and related phenomena. These phenomena include the causes, effects and correlates of transpersonal experiences and development, as well as the disciplines and practices inspired by them. They have also criticised many definitions of transpersonal psychology for carrying implicit assumptions, or presuppositions, that may not necessarily define the field as a whole.
|
|
The chameleonic easiness with which Patativa moved from one position to the other, as well as his intellectual / poetic / creative capacity have still not been fully understood and explored by academics. Contrary to what is generally known, there are other dimensions to his work other than the socio-political / militant thread, including: the telluric, religious, philosophic, lyric, ironic / humouristic, and others. There have been multiple attempts to categorise his work, which was most of the times done subjectively. That exposes flaws inherent in the parameters of judgement - in his case, based on presuppositions and prejudices that split his critique in two poles: the romanticised representation of the myth on one side and the ‘elitist’ on the other.
|
|
Oakeshott distinguished the academic perspective on the past from the practical, in which the past is seen in terms of its relevance to our present and future. His insistence on the autonomy of history places him close to Collingwood, who also argued for the autonomy of historical knowledge. The practical world view (the world sub specie voluntatis) presupposes the ideas of will and of value in terms of which practical action in the arenas of politics, economics, and ethics makes sense. Because all action is conditioned by presuppositions, Oakeshott was inclined to see any attempt to change the world as reliant upon a scale of values, which themselves presuppose a context of experience.
|
|
South Atlanta was originally known as Brownsville. Author Ray Stannard Baker in The Atlanta Riot described it in 1907, in the tone illustrating the presuppositions with which white Americans wrote about African Americans at that time; but nonetheless illustrating the industriousness of Brownsville at the time: > When I went out to Brownsville, knowing of its bloody part in the riot, I > expected to find a typical negro slum. I looked for squalor, ignorance, > vice. And I was surprised to find a large settlement of negroes practically > every one of whom owned his own home, some of the houses being as attractive > without and as well furnished within as the ordinary homes of middleclass > white people.
|
|
Having laid out a spectrum of authoritative options for Islamic society, in his second volume, Government by Mandate (Hokumat e Vela'i), Kadivar criticises Ayatollah Khomeini's theology, the most absolutist thesis among the varieties of "Velayat e Motlaghe ye Faghih" and the one enshrined in the constitution of the Islamic Republic of Iran. Kadivar considers this 432-page opus the heart of his trilogy and the most scholarly book he has written. The work unfolds in two phases: the first, lays bare the presuppositions of the concept of Velayat, which concerns the meaning of the term, its interpretation in mysticism (Irfan), philosophy (Kalam), jurisprudence (Fight'h), The Qur'an, and Tradition (Sonnat). In every instance, Kadivar discounts political implications of the term.
|
|
The works also display a strong interest for the interplay of fantasy and narration in everyday experience of the environment. Sexualities refers to the plurality of sexual and gendered experience, fundamental for Åsdam's construction of characters. His work witnesses a sensitivity to the instability of the self that expands on the merits of queer theory and feminism, and simultaneously invites the viewers own desires and presuppositions in the building of narrative and desire. Struggle is vital, not only in a political sense, but also as a way of understanding the contestation and affirmation of ‘speech’ (subject formation), ‘living’ (the meaning of the everyday) and ‘sexualities’ (the meaning of our bodies) in our everyday, involving both psychological and social processes.
|
|
On the basis of these presuppositions, the film tries to examine the steps taken in the name of US foreign policy from this point of view. It refers to the motives of the United States in 2000 to build new military bases in the Middle East in order to increase their strategic power. It comes to the conclusion that the best candidate to this was Iraq as the country with the world's second biggest oil reserves, as well as its military being weakened by a dozen years of bombing on a weekly basis. According to David Mulholland, political power in the region is determined by the control of oil exports from this country.
|
|
Of the four "late-period" writings of Nietzsche, Beyond Good and Evil most closely resembles the aphoristic style of his middle period. In it he exposes the deficiencies of those usually called "philosophers" and identifies the qualities of the "new philosophers": imagination, self-assertion, danger, originality, and the "creation of values". He then contests some of the key presuppositions of the old philosophic tradition like "self-consciousness", "knowledge", "truth", and "free will", explaining them as inventions of the moral consciousness. In their place, he offers the "will to power" as an explanation of all behavior; this ties into his "perspective of life", which he regards as "beyond good and evil", denying a universal morality for all human beings.
|
|
Contemporary reconstructions are hypotheses, which differ from traditional accounts due to significantly divergent presuppositions about the nature of a Buddha, the nature of language, and the nature of history itself. Furthermore, both contemporary reconstructions and traditional accounts contain a plurality of voices and perspectives on history, relying on different and usually very fragmentary data, especially when it comes to such factual details as which language or languages the Buddha may have taught in. While we offer here a tentative and small sample of views and hypotheses, this is by no means comprehensive, nor conclusive, and should be taken as a starting point for further reflection rather than as a definitive account of the distant Buddhist past.
|
|
Dooyeweerd's cosmonomic philosophy is different from most extant philosophy in at least three ways, which intertwine: First, it takes seriously the pre-theoretical attitude of thought, as a starting point from which to begin to understand what makes theoretical thought possible. Most other philosophical thinking begins by presupposing a theoretical attitude and either ignores everyday experience or attempts to explain it theoretically, either way presupposing the possibility of theoretical thought as a way to knowledge. In making the possibility of theoretical thought a philosophical problem to address, Dooyeweerd went deeper and further than Kant, Husserl and Heidegger and others. Second, it is rooted in different presuppositions ('ground motives') about the nature of reality, which are religious in nature.
|
|
Derrida attempts to approach the very heart of the Western intellectual tradition, characterizing this tradition as "a search for a transcendental being that serves as the origin or guarantor of meaning". The attempt to "ground the meaning relations constitutive of the world in an instance that itself lies outside all relationality" was referred to by Heidegger as logocentrism, and Derrida argues that the philosophical enterprise is essentially logocentric, and that this is a paradigm inherited from Judaism and Hellenism. He in turn describes logocentrism as phallocratic, patriarchal and masculinist.Hélène Cixous, Catherine Clément [1975] La jeune née Derrida contributed to "the understanding of certain deeply hidden philosophical presuppositions and prejudices in Western culture",Wayne A. Borody (1998) pp.
|
|
Part 1 reviews the strengths and weaknesses of all currently dominant theories of consciousness, in a form suitable for undergraduates, postgraduates and researchers, focusing mainly on dualism, physicalism, functionalism and consciousness in machines. Part 2 gives a new analysis of consciousness, grounded in its everyday phenomenology, which challenges presuppositions that form the basis of the dualism versus reductionist debate. It also examines the consequences for realism versus idealism, subjectivity, intersubjectivity and objectivity, and the relation of consciousness to brain processing. Part 3 gives a new synthesis, with a novel approach to understanding what consciousness is, and a novel approach to what consciousness does that pays particular attention to the paradoxes surrounding the causal interactions of consciousness with the brain.
|
|
A proof text is a passage of scripture presented as proof for a theological doctrine, belief, or principle. Prooftexting (sometimes "proof-texting" or "proof texting") is the practice of using isolated, out-of-context quotations from a document to establish a proposition in eisegesis (introducing one's own presuppositions, agendas, or biases). Such quotes may not accurately reflect the original intent of the author,"The Use of a Doctrinal Catechism in Sunday- School Instruction: A Symposium", Jesse L. Hurlbut et al; The Biblical World, Vol. 16, No. 3 (Sept 1900); retrieved via JSTOR and a document quoted in such a manner, when read as a whole, may not support the proposition for which it was cited.
|
|
Ang relies heavily on the use qualitative case studies to illustrate her research instead of using quantitative methods to analyse audiences as was popular. Her first book Watching Dallas relied on the letters of 42 Dutch viewers of the popular television soap Dallas. Ang writes of her analytical method for the letters; they "cannot be taken at face value, 'they should be read 'symptomatically': we must search for what is behind the explicitly written, for the presuppositions and accepted attitudes concealed within them. In other words the letters must be regarded as texts, as discourses people produce when they want to express or have to account for their own preference…"Ang, Ien 1985 Watching Dallas: Soap Opera and the Melodramatic Imagination, Menthuen, London. p.
|
|
Experimental evidence shows that infants come equipped with presuppositions that allow them to acquire the rules of their language. The term universal grammar (or UG) is used for the purported innate biological properties of the human brain, whatever exactly they turn out to be, that are responsible for children's successful acquisition of a native language during the first few years of life. The person most strongly associated with the hypothesising of UG is Noam Chomsky, although the idea of Universal Grammar has clear historical antecedents at least as far back as the 1300s, in the form of the Speculative Grammar of Thomas of Erfurt. In generative grammar the principles and parameters (P&P;) framework was the dominant formulation of UG before Chomsky's current Minimalist Program.
|
|
521 However, historian of science Ian Hacking cautions that Charcot's interest in Jews and his claims about them must be seen in their nuanced, ambiguous context: "notice how Charcot shared most of the presuppositions of the genetic approach to mental illness that are current today [1998]. He could not fall back on a genome project to support his scientific speculations, but he did have a closed gene pool to study, not just in that Jews were endogenous but because many Jews in his clinic were descended from relatives, even cousins, who married each other. Scientific reasoning could motivate his constant attention to Jewish family lines .... Thus a reputable scientific quest merged with a great willingness to see Jews as aberrant, troublesome, ill."Hacking, Ian.
|
|
Certainly, one would not now go to Watts in the hope of learning much about Taoism, but a close study of his work would tell us a great deal about perceptions and presuppositions concerning Asian religions in mid-twentieth century America. Like Watts and others of his generation it is true that Ge Hong did see religion as a personal matter, and he seems to have approached it from the point of view of a fan or enthusiast more than as an initiate." Chi-Tim Lai (1998:199) interprets the Inner Chapters as a "new discourse" on hsien"-immortality through personal salvation and perfection, contrasting with the traditional "imperial discourse" that only the rich could afford to achieve a state of hsien.
|
|
The basic premise of the concept of mundane reason is that the standard assumptions about reality that people typically make as they go about day to day, including the very fact that they experience their reality as perfectly natural, are actually the result of social, cultural, and historical processes that make a particular perception of the world readily available. It is the reasoning about the world, self, and others which presupposes the world and its relationship to the observer; according to Steven Shapin (Shapin 1994:31), it is a set of presuppositions about the subject, the object, and the nature of their relations.Shapin, S. 1994, A Social History of Truth: Civility and Science in Seventeenth-Century England, University of Chicago Press, Chicago.
|
|
To describe a presupposition in the context of propositional calculus and truth-bearers, Belnap defines "A sentence is a presupposition of a question if the truth of the sentence is a necessary condition of the question's having some true answer." Then referring to the semantic theory of truth, interpretations are used to formulate a presupposition: "Every interpretation which makes the question truly answerable is an interpretation which makes the presupposed sentence true as well." A sentence that expresses a presupposition in a question may be characterized as follows: the question has some true answer if and only if the sentence is true.Nuel D. Belnap, Jr. (1966) "Questions, Answers, and Presuppositions", The Journal of Philosophy 63(20): 609–11, American Philosophical Association Eastern Division Sixty-Third Annual Meeting.
|
|
This begins to point towards the idea of communicative rationality, which is the potential for rationality that is implicit in the validity basis of everyday communication, the shape of reason that can be extracted from Habermas's formal-pragmatic analyses. :"The modern -- decentered -- understanding of the world has opened up different dimensions of validity; to the extent that each dimension of validity has its own standards of truth and falsity and its own modes of justification for determining these, one may say that what has been opened up are dimensions of rationality" (Cooke, 1994). However, before the idea of communicative rationality can be described, the other direction of Habermas's formal pragmatic analyses of communication needs to be explained. This direction looks towards the idealized presuppositions of communication.
|
|
Discourses often occur within institutionalized forms of argumentation that self-reflectively refine their procedures of communication, and as a result, have a more rigorous set of presuppositions in addition to the ones listed above. A striking feature of discourse is that validity claims tend to be explicitly thematized and there is the presupposition that all possible interlocutors would agree to the universal validity of the conclusions reached. Habermas especially highlights this in what he calls theoretical discourses and practical discourses. These are tied directly to two of the three dimensions of validity discussed above: theoretical discourse being concerned with validity claims thematized regarding objective states of affairs (IT); practical discourse being concerned with validity claims thematized concerning the rightness of norms governing social interactions (WE).
|
|
In psychology, a projective test is a personality test designed to let a person respond to ambiguous stimuli, presumably revealing hidden emotions and internal conflicts projected by the person into the test. This is sometimes contrasted with a so-called "objective test" / "self-report test", which adopt a "structured" approach as responses are analyzed according to a presumed universal standard (for example, a multiple choice exam), and are limited to the content of the test. The responses to projective tests are content analyzed for meaning rather than being based on presuppositions about meaning, as is the case with objective tests. Projective tests have their origins in psychoanalysis, which argues that humans have conscious and unconscious attitudes and motivations that are beyond or hidden from conscious awareness.
|
|
The assumption that interviewers can minimise their influence on the collection of data has been questioned for several decadesMishler, 1986 and the social constructivist school claims all knowledge is co- constructed.Silverman, 2006 Practitioners of CLI do not claim it does not influence nor that it is "non-directive".Porter, 1943 They acknowledge that the interviewer's role is to set the overall frames and direct the general flow of the interview and they emphasise that all questions, including clean questions, set frames, contain presuppositions and invite the interviewee to attend to certain aspects of his or her experience. Clean questions aim to stay within the lexicon and inherent logic expressed by the interviewee and leave them maximally free to answer from within his or her frames of reference.
|
|
Following the intervention of the CSA, BFMTV, BFM Radio or even RMC cease broadcasting for the duration of the campaign of the spots of the Institut Montaigne in favor of Nicolas Sarkozy's proposals. The Montaigne Institute also quantified the measures proposed by the candidates for the presidential election, in partnership with the newspaper Les Échos. The quality of this work has sometimes been disputed; for Médiapart "the ideological presuppositions, the absence of a guarantee on the impartiality of the calculations or the secret kept on the identity of the" encryptors "cast suspicion on this project". During the campaign, La Chaîne européenne (LCP) had Laurent Bigorgne, then director of the Montaigne Institute, as editorial writer for his political program Thèmes de campagne.
|
|
The environmental humanities are characterised by a connectivity ontology and a commitment to two fundamental axioms relating to the need to submit to ecological laws and to see humanity as part of a larger living system. One of the fundamental ontological presuppositions of environmental humanities is that the organic world and its inorganic parts are seen as a single system whereby each part is linked to each other part. This world view in turn shares an intimate connection with Lotka's physiological philosophy and the associated concept of the "World Engine". When we see everything as connected, then the traditional questions of the humanities concerning economic and political justice become enlarged, into a consideration of how justice is connected with our transformation of our environment and ecosystems.
|
|
Derrida initially resisted granting to his approach the overarching name "deconstruction", on the grounds that it was a precise technical term that could not be used to characterize his work generally. Nevertheless, he eventually accepted that the term had come into common use to refer to his textual approach, and Derrida himself increasingly began to use the term in this more general way. Derrida's deconstruction strategy is also used by postmodernists to locate meaning in a text rather than discover meaning due to the position that it has multiple readings. There is a focus on the deconstruction that denotes the tearing apart of a text to find arbitrary hierarchies and presuppositions for the purpose of tracing contradictions that shadow a text's coherence.
|
|
This last field he expanded in a separate volume,El constructivismo ético, Madrid, 1989 where he adopted a constructivist approach that attempted to derive his fundamental ethical principles from the presuppositions of moral discourse, in a manner that put him, as he said, "between Rawls and Habermas". These substantive principles, comprising the nucleus of a theory that aspired to capture the essential components of political liberalism, were the principle of autonomy, the principle of inviolability, and the principle of dignity. The first expressed Nino's conception of the good: those things, and those things only, that were valued by the individual in question. The second imposed deontological restrictions to the pursuit of that good, prohibiting the sacrifice of some to achieve the benefit of others.
|
|
Many philosophers claim that moral realism may be dated back at least to Plato as a philosophical doctrine,Plato's Moral Realism: The Discovery of the Presuppositions of Ethics, by John M. Rist (Jul 15, 2012) and that it is a fully defensible form of moral doctrine.Moral Realism as a Moral Doctrine, (New Directions in Ethics), by Matthew H. Kramer A survey from 2009 involving 3,226 respondents found that 56% of philosophers accept or lean towards moral realism (28%: anti-realism; 16%: other).PhilPapers survey, 2009, under the heading 'Meta-ethics' Some notable examples of robust moral realists include David Brink,Brink, David O., Moral Realism and the Foundations of Ethics (New York: Cambridge University Press, 1989). John McDowell, Peter Railton, Geoffrey Sayre-McCord,Sayre-McCord, Geoff (2005).
|
|
The implication derived from the religious > approach is that it does not provide a formal and indifferent scheme devoid > of presuppositions within which all religions could be subsumed. In the > second place, theology is influenced by its origins in the Greek and > Christian traditions, with the implication that the transmutation of this > concept to other religions is endangered by the very circumstances of > origination. According to Hege, both primitive and modern theology is inescapably constrained by its mythical backbone: > Hermeneutically, theologians must recognize that mythical thought permeates > the biblical texts. Dogmatically, theologians must be aware of the > mythological elements of theology and of how extensively theology relies on > mythical forms and functions, especially in light of our awareness of the > ubiquity of myth.
|
|
" Grounded in Jewish history, the two Rabbis (who are also historians) argued that Judaism's "record of this adaptability and enduring faith" needed to be continued into the 21st Century. They declared: "We affirm that Judaism offers a spiritual grounding in a cosmic order that evokes in us awe and mystery. We insist that morality is central to Judaism and this cosmic order confers ethical responsibilities on us as beings with the capacity to choose between good and evil. We are convinced that modern historical and scientific knowledge has far-reaching implications for our understanding of the universe, the evolution of religion, and the development of Judaism – and that this knowledge calls on us to reexamine our presuppositions in every generation.
|
|
His views are grounded on two presuppositions: # The utter aversion of common sense to any theory of representative perception # The difference between imagination and sense perception is only one of degree. The former is the basis of the negative part of his argument; the latter supplies him with all the positive account he has to give, and that is meagre enough. The Clavis consists of two parts. After explaining that he will use the term external world in the sense of absolute, self-existent, independent matter, he attempts in the first part to prove that the visible world is not external, by showing first, that the seeming externality of a visible object is no proof of real externality, and second, that a visible object, as such, is not external.
|
|
He argues that the common view that "...the facts should speak for themselves" is problematic because it is not a simple matter to distinguish fact and theory or perception and interpretation. He quotes R. L. Gregory in Eye and Brain, "Perception is not determined simply by the stimulus pattern, rather it is a dynamic searching for the best interpretation of data." He argues that we 'see' not just with our eyes; but our mental equipment and "since this mental equipment varies greatly from person to person, there are inevitably many things which some people can 'see' while others cannot, or, to put it differently, for which some people are adequate while others are not." For him, higher and more significant perceptive abilities are based on the ability to be critically aware of one's presuppositions.
|
|
Künneth's reply to Harnack's cultured successors is to explain Aberglaube neither in pietistic terms of a natural Jesus, nor in Bultmann's existential manner of essential myth. His apologetic for the Resurrection, then, is dogmatic and historical at once : he appeals to the Jewish materialistic understanding of the totality of death in judgement, as well as the philosophical inadequacy of ethic-moral explanations that presume upon the immortality of the soul. Künneth absolutely accepted an empty tomb, but he thought that most modern problems with the Resurrection began as dogmatic misconceptions. Künneth would have accepted few of the modern Church's efforts to defend the Resurrection, whether in Van Til's presuppositions, retreatist Pietism that avoids debating the central fact of the religion, or liberal accommodations to the spirit of free inquiry.
|
|
" There is some controversy in the approach over what distinguishes a great book from lesser works. Great books are held to be written by authors/philosophers "of such sovereign critical self-knowledge and intellectual power that they can in no way be reduced to the general thought of their time and place," with other works "understood as epiphenomenal to the original insights of a thinker of the first rank." This approach is seen as a counter "to the historicist presuppositions of the mid-twentieth century, which read the history of political thought in a progressivist way, with past philosophies forever cut off from us in a superseded past." Straussianism puts forward the possibility that past thinkers may have "hold of the truth—and that more recent thinkers are therefore wrong.
|
|
Presuppositional apologetics is a Reformed Protestant methodology which claims that presuppositions are essential to any philosophical position and that there are no "neutral" assumptions from which a Christian can reason in common with a non-Christian. There are two main schools of presuppositional apologetics, that of Cornelius Van Til (and his students Greg Bahnsen and John Frame) and that of Gordon Haddon Clark. Van Til drew upon but did not always agree with, the work of Dutch Calvinist philosophers and theologians such as D. H. Th. Vollenhoven, Herman Dooyeweerd, Hendrik G. Stoker, Herman Bavinck, and Abraham Kuyper. Bahnsen describes Van Til's approach to Christian apologetics as pointing out the difference in ultimate principles between Christians and non-Christians and then showing that the non-Christian principles reduce to absurdity.
|
|
The lifeworld can be thought of as the horizon of all our experiences, in the sense that it is that background on which all things appear as themselves and meaningful. The lifeworld cannot, however, be understood in a purely static manner; it isn't an unchangeable background, but rather a dynamic horizon in which we live, and which "lives with us" in the sense that nothing can appear in our lifeworld except as lived. The concept represented a turning point in Husserl's phenomenology from the tradition of Descartes and Kant. Up until then, Husserl had been focused on finding, elucidating, and explaining an absolute foundation of philosophy in consciousness, without any presuppositions except what can be found through the reflective analysis of consciousness and what is immediately present to it.
|
|
Later, primarily as a result of encountering the work of John Howard Yoder, he came to disagree with fundamental elements of their theology, while continuing to affirm other elements of their work that he found important. While many believe that the Niebuhrs' advocacy of Christian realism represents a rejection of liberal Christianity, Hauerwas argues that the brothers actually belong to that theological tradition. For him, while they both placed a strong emphasis on the sinfulness of humanity (which stood in stark contrast to most liberal thinkers), he believes that the Niebuhrs based their theologies on the presuppositions of secular philosophy rather than those of Christianity, thus placing them in the liberal tradition of modern Christian thought. In particular, Hauerwas argues that Reinhold Niebuhr was deeply influenced by William James, accepting a pragmatist epistemology.
|
|
He establishes his positive position largely through reflexive or transcendental reasoning—that is, reflections upon the necessary presuppositions of all reason and speech. While the theoretical alternative Hösle provides is largely Platonic and Hegelian, his practical philosophy could be described as a modified Kantianism, and is developed in the same volume's second essay: "The Greatness and Limits of Kant's Practical Philosophy." There Hösle argues that the autonomous, rationalist, and universalist positions of Kant, based on the synthetic a priori, remain unsurpassed and indispensable achievements. However, Hösle does grant that Kant was mistaken in neglecting the need to cultivate the emotions, as well as in his overly formalist approach, which neglects the need for concrete knowledge of circumstances and wrongly denies the possibility of morally compelling exceptions to objective moral rules.
|
|
In other words, presuppositionalists do not believe that the existence of God can be proven by appeal to raw, uninterpreted, or "brute" facts, which have the same (theoretical) meaning to people with fundamentally different worldviews, because they deny that such a condition is even possible. They claim that the only possible proof for the existence of God is that the very same belief is the necessary condition to the intelligibility of all other human experience and action. They attempt to prove the existence of God by means of appeal to the transcendental necessity of the belief—indirectly (by appeal to the unavowed presuppositions of the non- believer's worldview) rather than directly (by appeal to some form of common factuality). In practice this school utilizes what have come to be known as transcendental arguments.
|
|
The Socratic method (also known as method of Elenchus, elenctic method, or Socratic debate), is a form of cooperative argumentative dialogue between individuals, based on asking and answering questions to stimulate critical thinking and to draw out ideas and underlying presuppositions. It is named after the Classical Greek philosopher Socrates and is introduced by him in Plato's Theaetetus as midwifery (maieutics) because it is employed to bring out definitions implicit in the interlocutors' beliefs, or to help them further their understanding. The Socratic method is a method of hypothesis elimination, in that better hypotheses are found by steadily identifying and eliminating those that lead to contradictions. The Socratic method searches for general, commonly held truths that shape beliefs and scrutinizes them to determine their consistency with other beliefs.
|
|
The version of the paradox above is anachronistic, because it presupposes the definition of the ordinals due to John von Neumann, under which each ordinal is the set of all preceding ordinals, which was not known at the time the paradox was framed by Burali-Forti. Here is an account with fewer presuppositions: suppose that we associate with each well-ordering an object called its order type in an unspecified way (the order types are the ordinal numbers). The order types (ordinal numbers) themselves are well- ordered in a natural way, and this well-ordering must have an order type \Omega. It is easily shown in naïve set theory (and remains true in ZFC but not in New Foundations) that the order type of all ordinal numbers less than a fixed \alpha is \alpha itself.
|
|
Aristotelian philosophy and an emphasis on applying rationality and reason to theology played a part in developing scholasticism, a movement whose main goals were to establish systematic theology and illustrate why Christianity was inherently logical and rational. Thomas Aquinas used Aristotelian presuppositions to make rational arguments for the existence of God, as well as aspects of creation, morality, and Christian anthropology, such as the image of God in human beings. Reformation theologians, like Martin Luther, focused their reflections on the dominant role mankind had over all creation in the Garden of Eden before the fall of man. The Imago Dei, according to Luther, was the perfect existence of man and woman in the garden: all knowledge, wisdom and justice, and with peaceful and authoritative dominion over all created things in perpetuity.
|
|
Bruce Lincoln (born 1948) is Caroline E. Haskell Distinguished Service Professor Emeritus of the History of Religions in the Divinity School of the University of Chicago, where he also holds positions in the Center for Middle Eastern Studies, Committee on the Ancient Mediterranean World, Committee on the History of Culture, and in the departments of Anthropology and Classics (Associate Member). Before his arrival at the University of Chicago, Lincoln taught at the University of Minnesota (1976–1994), where he co-founded the Program in Comparative Studies in Discourse and Society. For many years his primary scholarly concern was the study of Indo-European religion, where his work came to criticize the ideological presuppositions of research on purported Indo-European origins. Since the late 1990s, his work has dealt extensively with methodological problems, and issues concerning religion, power and politics.
|
|
Beginning in the 1950s, new forms of museology were emerging as a way to revitalize the educational role of museums. One attempt to re-envision museums’ role was the concept of Ecomuseums, first proposed publicly at ICOM’s 9th International Conference in France (1971). Ecomuseums proliferated in Europe – and still exist around the world today – challenging traditional museums and dominant museum narratives, with an explicit focus on community control and the development of both heritage and sustainability. In 1988, Robert Lumley’s book The Museum Time Machine “expressed the growing disquiet about traditional museological presuppositions and operations”. The following year, Peter Vergo published his critically acclaimed edited collection The New Museology (1989/1997), a work that aimed to challenge the traditional or “old” field of museology, and was named one of the Paperbacks of the Year by The Sunday Times in Britain.
|
|
The British philosopher Roy Bhaskar, who is closely associated with the philosophical movement of critical realism writes: :"I differentiate the 'ontic' ('ontical' etc.) from the 'ontological'. I employ the former to refer to :# whatever pertains to being generally, rather than some distinctively philosophical (or scientific) theory of it (ontology), so that in this sense, that of the ontic1, we can speak of the ontic presuppositions of a work of art, a joke or a strike as much as a theory of knowledge; and, within this rubric, to :# the intransitive objects of some specific, historically determinate, scientific investigation (or set of such investigations), the ontic2. :"The ontic2 is always specified, and only identified, by its relation, as the intransitive object(s) of some or other (denumerable set of) particular transitive process(es) of enquiry. It is cognitive process-, and level-specific; whereas the ontological (like the ontic1) is not.
|
|
Two centuries after the death of the Prophet there were two distinct schools of Islamic speculative theology, the Motazelites who in the 8th century were the first Muslims to apply Greek philosophy to Islamic doctrine, and the Asharites, the "nominalists of Islam", followers of the 10th century orthodox theologian al-Ashari. Acknowledging the absolute oneness of God, the Motazelites reasoned therefore that the Koran could not legitimately be thought the co-eternal word of God, which was the orthodox view, but was rather created. There was place therefore for a realm of truth and morality not derived from religion, a rationality or secularity not simply given in the Kuran.Abdolkarim Soroush :: عبدالکريم سروش Iranian religious intellectuals, in the tradition of the Motazelites, proceed from a rationality not confined to religion, a free and independent thought which is thoroughly modern in its assertions as distinct from its presuppositions.
|
|
Pope Benedict warns against relativism Ratzinger, J. Relativism, the Central Problem for Faith Today Subjective logic is a belief-reasoning formalism where beliefs explicitly are subjectively held by individuals but where a consensus between different worldviews can be achieved. A third alternative sees the worldview approach as only a methodological relativism, as a suspension of judgment about the truth of various belief systems but not a declaration that there is no global truth. For instance, the religious philosopher Ninian Smart begins his Worldviews: Cross-cultural Explorations of Human Beliefs with "Exploring Religions and Analysing Worldviews" and argues for "the neutral, dispassionate study of different religious and secular systems—a process I call worldview analysis."Ninian Smart Worldviews: Crosscultural Explorations of Human Beliefs (3rd Edition) p14 The comparison of religious, philosophical or scientific worldviews is a delicate endeavor, because such worldviews start from different presuppositions and cognitive values.
|
|
Lowe writes that while The Bounds of Sense is widely admired, Strawson is "seen by some as being unduly dismissive of Kant's doctrine of transcendental idealism" and over-optimistic in his "suggestion that many of the central arguments of Kant's critical philosophy can survive" its repudiation. Baldwin writes that Strawson's critics have argued that Strawson's attempt to separate Kant's conclusions "concerning the presuppositions of objective experience and judgment" from his transcendental idealism leads to an unstable position. In their view, transcendental arguments "can tell us only what we must suppose to be the case", meaning that "if Kant's idealism, which restricts such suppositions to things as they appear to us, is abandoned, we can draw conclusions concerning the way the world itself must be only if we add the verificationist thesis that ability to make sense of such suppositions requires ability to verify them." In 2016, The Bounds of Sense was discussed in the European Journal of Philosophy by Allais, Henry Allison, Quassim Cassam, and Anil Gomes.
|
|
The notion of unity in diversity of Scripture claims that the Bible presents a noncontradictory and consistent message concerning God and redemptive history. The fact of diversity is observed in comparing the diversity of time, culture, authors' perspectives, literary genre, and the theological themes. Studies from many theologians considering the "unity in diversity" to be found in the New Testament (and the Bible as a whole) have been collected and summarized by New Testament theologian Frank Stagg. He describes them as some basic presuppositions, tenets, and concerns common among the New Testament writers, giving to the New Testament its "unity in diversity": #The reality of God is never argued but is always assumed and affirmed #Jesus Christ is absolutely central: he is Lord and Savior, the foretold Prophet, the Messianic King, the Chosen, the way, the truth, and the light, the One through whom God the Father not only acted but through whom He came #The Holy Spirit came anew with Jesus Christ.
|
|
The presuppositions of communication express a universal obligation to maintain impartial judgment in discourse, which constrains all affected to adopt the perspectives of all others in the exchange of reasons. From this Habermas extracts the following principle of universalization (U), which is the condition every valid norm has to fulfill: > (U) All affected can accept the consequences and the side effects that [the > norm's] general observance can be anticipated to have for the satisfaction > of everyone's interests, and the consequences are preferred to those of > known alternative possibilities for regulation. (Habermas, 1991:65) This can be understood as the deep structure of all acceptable moral norms, and should not be confused with the principle of discourse ethics (D), which presupposes that norms exist that satisfy the conditions specified by (U). > (D) Only those norms can claim to be valid that meet (or could meet) with > the approval of all affected in their capacity as participants in a > practical discourse.
|
|
One simply cannot reduce the results of these debates into shorthand formulae. Key to understanding Behr's approach, the introduction, standing outside of the main body of work, explains the need to scrutinize our inherently flawed perspectives and presuppositions regarding 4th century theology. An awareness of this 21st century understanding of such terms as "orthodoxy", "incarnation", and "Trinitarian" theology recognizes that we speak these terms with 1,600 years of definitions already read into them, rather than how the authors themselves used these words within their own texts. The Nicene Faith both discusses and reflects upon Athanasius and the Cappadocians’ exegetical principles and subsequently derived theology, specifically within the context of the controversies upon which this was forced. Thus, leading to a further, more carefully worded engagement with Scripture, once again seeking to answer the same question that led the way to Nicaea, Christ's “Who do you say that I am?” Nicene faith is, then, a particular confession, revealing the power of God, responding to Christ and the Spirit, concerning the God whom they reveal as the Father.
|
|
Kocka, pp. 86–87 Hagen Schulze, in an essay first published in Die Zeit on September 26, 1986, defended Nolte, together with Andreas Hillgruber, and argued that Habermas was acting from "incorrect presuppositions" in attacking Nolte and Hillgruber for denying the "singularity" of the Holocaust.Schulze in Knowlton, (1993) p. 94 Schulze argued that Habermas's attack on Nolte was flawed because he failed to provide any proof that the Holocaust was unique, and argued there were many "aspects" of the Holocaust that were "common" to other historical events. In an essay first published in the Frankfurter Rundschau newspaper on November 14, 1986, Heinrich August Winkler wrote of Nolte's essay "The Past That Will Not Pass": > “Those who read the Frankfurter Allgemeine all the way through to the > culture section were able to read something under the title “The Past That > Will Not Pass” that no German historian to date had noticed: that Auschwitz > was only a copy of a Russian original – the Stalinist Gulag Archipelago. > From a fear of the Bolsheviks’ Asiatic will to annihilate, Hitler himself > committed an “Asiatic deed”.
|
|
According to the Institute for the Study of Academic Racism, scholars have drawn on a 1979 work by social psychologist Michael Billig – "Psychology, Racism, and Fascism" – that identified links between the Institute of Psychiatry and racist/eugenic theories, notably in regard to race and intelligence, as for example promoted by IOP psychologist Hans Eysenck and in a highly publicised talk in August 1970 at the IOP by American psychologist Arthur Jensen. Billig concluded that "racialist presuppositions" intruded into research at the Institute both unintentionally and intentionally. In 2007, the BBC reported that a "race row" had broken out in the wake of an official inquiry that identified institutional racism in British psychiatry, with psychiatrists, including from the IOP/Maudsley, arguing against the claim, while the heads of the Mental Health Act Commission accused them of misunderstanding the concept of institutional racism and dismissing the legitimate concerns of the Black community in Britain. Campaigns by voluntary groups seek to address the higher rates of sectioning, over-medication, misdiagnosis and forcible restraint on members of minority groups.
|
|
As we see with Bachofen, modern theories of the Mother Goddess have inevitably been shaped by modern cultural presuppositions about gender. Lynn Roller believes that “[m]any discussions of the Mother Goddess rely on modern projections ought to be, rather than on ancient evidence defining what she was” (Roller, 9). William Ramsay, the late nineteenth-century archaeologist, who was the first researcher to demonstrate that the principal deity of Phrygia was a mother goddess, drew heavily on Bachofen's theory (Roller, 12). Like Bachofen's, Ramsay's understanding of the national character of matriarchal pre-Phrygian society is based on contestable evidence and relies on stereotypically feminine characteristics; he describes matriarchal pre- Phrygian society as “receptive and passive, not self-assertive and active” (12). For Ramsay, this “feminine” character explains why this culture was conquered by the masculine, warlike Phrygians with their male deities. Thus, constructions of ancient matriarchal societies, which are inseparable from “a glorification of the female element in human life” (12), are suspiciously similar to modern stereotypes of the feminine that are not necessarily native to pre-Phrygian culture.
|
|
The Fregean can also hold on to a restricted version of the law of excluded middle: for any sentence whose presuppositions are met (and thus expresses a proposition), either that sentence or its negation is true. On the Fregean view, the definite article 'the' has the following denotation (using lambda notation): (That is, 'the' denotes a function which takes a property and yields the unique object that has property , if there is such a , and is undefined otherwise.) The presuppositional character of the existence and uniqueness conditions is here reflected in the fact that the definite article denotes a partial function on the set of properties: it is only defined for those properties which are true of exactly one object. It is thus undefined on the denotation of the predicate 'currently King of France', since the property of currently being King of France is true of no object; it is similarly undefined on the denotation of the predicate 'Senator of the US', since the property of being a US Senator is true of more than one object.
|
|
Against those philosophies of social science that infer prescriptions for the social sciences based on attempts to demarcate science from non-science, he argues that developments in the history and sociology of science have undermined the validity of the notion of demarcation. Contrary to those social scientists who liken their empirical research to an arbitration court that helps to decide the fate of the theory or research programme under consideration, he contends that research in the social sciences relies on theoretical presuppositions which are contestable – and contested – to such an extent that empirical research cannot be regarded as a straightforward testing device. In opposition to what he coins ‘the social cartography model’ (according to which high-quality social research captures the inner essence of the social world as accurately and completely as possible and social theory provides the conceptual building blocks for this representation), he argues that it is not fruitful to conceive of research in terms of the passive recording of the external world, and that this representational model ultimately leads to theoretical ossification.Baert, Patrick (2006, 2007).
|
|
A person's life stance, or lifestance, is their relation with what they accept as being of ultimate importance. It involves the presuppositions and theories upon which such a stance could be made, a belief system, and a commitment to potentials working it out in one's life. For example, as treated in The Intentional Stance by Daniel Dennett It connotes an integrated perspective on reality as a whole and how to assign valuations, thus being a concept similar or equivalent to that of a worldview; with the latter word (derived from the German "Weltanschauung") being generally a more common and comprehensive term. Like the term "worldview", the term "life stance" is intended to be a shared label encompassing both religious perspectives (for instance: "a Buddhist life stance" or "a Christian life stance" or "a Pagan life stance"), as well as non-religious spiritual or philosophical alternatives (for instance: "a humanist life stance" or "a personist life stance" or "a Deep Ecology life stance"), without discrimination in favour of any.
|
|
In February 2009, the WRP announced the inauguration of the Critical Edition of Whitehead (CEW), a long- term initiative of the WRP that aims to make available the complete published and unpublished writings of Alfred North Whitehead in a single, critical edition. The early focus of the project has been to collect and publish previously unknown Whitehead materials, including the notes of Whitehead’s students taken during his classes at Harvard from 1924–1937. In March of 2014, the WRP reached an agreement with Edinburgh University Press (EUP) to publish the Critical Edition. Subsequently the first volume of student notes, which focuses on his first year teaching at Harvard, was published in 2017 as The Harvard Lectures of Alfred North Whitehead, 1924-1925: Philosophical Presuppositions of Science, edited by Paul Bogaard and Jason Bell. The second volume of lecture notes – The Harvard Lectures of Alfred North Whitehead: The General Metaphysical Problems of Science, 1925-1927, edited by Brian G. Henning, Joseph Petek, and George R. Lucas, Jr. – focuses on Whitehead’s second and third years teaching at Harvard, and is set to be published in 2021.
|
|
An objectively available reason is stated as follows: "a belief, r, is objectively available to S as a reason for p if (1) r has some sufficiently high probability and the conditional probability of p given r is sufficiently high; or (2) an impartial, informed observer would accept r as a reason for p; or (3) r would be accepted in the long run by an appropriately defined set of people; or (4) r is evident for S and r makes p evident for S; or (5) r accords with S's deepest epistemic commitments; or (6) r meets the appropriate conversational presuppositions; or (7) an intellectually virtuous person would advance r as a reason for p." Any of these conditions are sufficient to describe objectively available reasons and are compatible with infinitism. Klein concedes that, ultimately, the proper characterization of objectively available need be a member of this list, but, for the scope of Klein's defense of infinitism, he need not provide a fully developed account of objectively available reasons. Objective availability could be best understood, at least as a working definition, as an existing, truth-apt reason not dependent on the subject.
|
|