Philosophy of Information: Revolution in Philosophy
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Phenomenology As Philosophy and Method Applications to Ways of Doing Special Education
Phenomenology As Philosophy and Method Applications to Ways of Doing Special Education JEAN C. McPHAIL ABSTRACT 1 HENOMENOLOGY IS A PHILOSOPHICAL MOVEMENT The theoretical positions of the preceding two texts THAT APPROACHES THE STUDY OF HUMAN BEINGS AND THEIR create significantly different orientations to the life worlds CULTURE DIFFERENTLY FROM THE LOGICAL POSITIVIST MODEL of people. The quote by Merleau-Ponty describes the USED IN THE NATURAL SCIENCES AND IN SPECIAL EDUCA- essential focus of the phenomenological movement in TION. PHENOMENOLOGISTS VIEW THE APPLICATION OF THE philosophy—human consciousness. The Individualized Edu- LOGICAL POSITIVIST MODEL TO THE STUDY OF HUMAN BEINGS cation Program written for a 13-year-old young man with AS INAPPROPRIATE BECAUSE THE MODEL DOES NOT ADDRESS learning disabilities characterizes the prevalent view of THE UNIQUENESS OF HUMAN LIFE. IN THIS ARTICLE, THE individuals working in the field of special education—an THEORETICAL ASSUMPTIONS AND METHODOLOGICAL orientation directed toward changing the behavior of indi- ORIENTATIONS OF PHENOMENOLOGY ARE DISCUSSED, viduals with disabilities. Whereas phenomenology privi- FOLLOWED BY THEIR APPLICATIONS TO WAYS OF DOING leges the nature of the meanings that people construct in RESEARCH IN SPECIAL EDUCATION. their lives and that guide their actions, special education focuses on the study and practice of behavioral change outside the context of the life meanings of individuals with disabilities. The shift that Bruner (1990) described in the early stages of the cognitive revolution from an emphasis on the "construction of meaning to the processing of mean- P. HENOMENOLOGY IS AN INVENTORY OF CON- ing" (p. 4) aptly characterizes the essential differences JLsciousness HEN( as of that wherein a universe resides. -
Librarianship and the Philosophy of Information
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Library Philosophy and Practice (e-journal) Libraries at University of Nebraska-Lincoln July 2005 Librarianship and the Philosophy of Information Ken R. Herold Hamilton College Follow this and additional works at: https://digitalcommons.unl.edu/libphilprac Part of the Library and Information Science Commons Herold, Ken R., "Librarianship and the Philosophy of Information" (2005). Library Philosophy and Practice (e-journal). 27. https://digitalcommons.unl.edu/libphilprac/27 Library Philosophy and Practice Vol. 3, No. 2 (Spring 2001) (www.uidaho.edu/~mbolin/lppv3n2.htm) ISSN 1522-0222 Librarianship and the Philosophy of Information Ken R. Herold Systems Manager Burke Library Hamilton College Clinton, NY 13323 “My purpose is to tell of bodies which have been transformed into shapes of a different kind.” Ovid, Metamorphoses Part I. Library Philosophy Provocation Information seems to be ubiquitous, diaphanous, a-categorical, discrete, a- dimensional, and knowing. · Ubiquitous. Information is ever-present and pervasive in our technology and beyond in our thinking about the world, appearing to be a generic ‘thing’ arising from all of our contacts with each other and our environment, whether thought of in terms of communication or cognition. For librarians information is a universal concept, at its greatest extent total in content and comprehensive in scope, even though we may not agree that all information is library information. · Diaphanous. Due to its virtuality, the manner in which information has the capacity to make an effect, information is freedom. In many aspects it exhibits a transparent quality, a window-like clarity as between source and patron in an ideal interface or a perfect exchange without bias. -
The Anti-Essentialism Paper
The New Pragmatism, Anti-essentialism, and What is Universal: It’s The Situation All The Way Down C. F. Abel Stephen F. Austin State University [email protected] The New Pragmatism, Anti-essentialism, and What is Universal: It’s The Situation All The Way Down C. F. Abel Stephen F. Austin State University [email protected] A well-known scientist once gave a public lecture on astronomy. He described how the Earth orbits around the sun and how the sun, in turn, orbits around the center of a vast collection of stars called our galaxy. At the end of the lecture, a little old lady at the back of the room got up and said: "What you have told us is rubbish. The world is really a flat plate supported on the back of a giant tortoise." The scientist gave a superior smile before replying, "What is the tortoise standing on?" "You're very clever, young man," said the old lady. "But it's turtles all the way down!" Introduction “New Pragmatism” attacks the very foundation of pragmatic thought by denying that we may ever have any definitive experience. As what we are experiencing is up for grabs, we can never know any situation that we may encounter, and we are left to ground both our knowledge and our values in our language games alone. This paper argues that this set of claims is founded on two errors, one regarding the nature of language games and the other regarding the nature of deconstruction. The “Old Pragmatism,” by way of contrast, is non-essentialist but not anti- essentialist, and it resolves the problem of how we might know “the situation,” given the subjectivity of our observations and the contingencies of our language games, by suggesting that our experiences can be understood as existing in, and constituted by, the totality of their particular instances or modes at the time of inquiry. -
METAPHYSICS and the WORLD CRISIS Victor B
METAPHYSICS AND THE WORLD CRISIS Victor B. Brezik, CSB (The Basilian Teacher, Vol. VI, No. 2, November, 1961) Several years ago on one of his visits to Toronto, M. Jacques Maritain, when he was informed that I was teaching a course in Metaphysics, turned to me and inquired with an obvious mixture of humor and irony indicated by a twinkle in the eyes: “Are there some students here interested in Metaphysics?” The implication was that he himself was finding fewer and fewer university students with such an interest. The full import of M. Maritain’s question did not dawn upon me until later. In fact, only recently did I examine it in a wider context and realize its bearing upon the present world situation. By a series of causes ranging from Kant’s Critique of Pure Reason in the 18th century and the rise of Positive Science in the 19th century, to the influence of Pragmatism, Logical Positivism and an absorbing preoccupation with technology in the 20th century, devotion to metaphysical studies has steadily waned in our universities. The fact that today so few voices are raised to deplore this trend is indicative of the desuetude into which Metaphysics has fallen. Indeed, a new school of philosophers, having come to regard the study of being as an entirely barren field, has chosen to concern itself with an analysis of the meaning of language. (Volume XXXIV of Proceedings of the American Catholic Philosophical Association deals with Analytical Philosophy.) Yet, paradoxically, while an increasing number of scholars seem to be losing serious interest in metaphysical studies, the world crisis we are experiencing today appears to be basically a crisis in Metaphysics. -
Naturalized Metaphilosophy
Synthese DOI 10.1007/s11229-009-9662-1 Naturalized metaphilosophy David R. Morrow · Chris Alen Sula Received: 6 January 2008 / Accepted: 30 November 2008 © Springer Science+Business Media B.V. 2009 Abstract Traditional representations of philosophy have tended to prize the role of reason in the discipline. These accounts focus exclusively on ideas and arguments as animating forces in the field. But anecdotal evidence and more rigorous sociological studies suggest there is more going on in philosophy. In this article, we present two hypotheses about social factors in the field: that social factors influence the develop- ment of philosophy, and that status and reputation—and thus social influence—will tend to be awarded to philosophers who offer rationally compelling arguments for their views. In order to test these hypotheses, we need a more comprehensive grasp on the field than traditional representations afford. In particular, we need more substantial data about various social connections between philosophers. This investigation belongs to a naturalized metaphilosophy, an empirical study of the discipline itself, and it offers prospects for a fuller and more reliable understanding of philosophy. Keywords Philosophy · Sociology · Networks · Reason · Naturalism In addressing questions of how to represent philosophy, we should begin—in good philosophical fashion—by first asking what philosophy is. Historical answers have often prized the role of reason in addressing questions of existence, knowledge, and value. Thus, Plato recommends contemplation of the forms, Descartes’ meditator at- tempts to deduce self-evident truths from first principles, Spinoza discusses an activity carried out sub specie aeternitatis by a rational thinker who has removed all traces of subjectivity and individuality from his thought, and Kant describes philosophy as D. -
PRAGMATISM and ITS IMPLICATIONS: Pragmatism Is A
PRAGMATISM AND ITS IMPLICATIONS: Pragmatism is a philosophy that has had its chief development in the United States, and it bears many of the characteristics of life on the American continent.. It is connected chiefly with the names of William James (1842-1910) and John Dewey. It has appeared under various names, the most prominent being pragmatism, instrumentalism, and experimentalism. While it has had its main development in America, similar ideas have been set forth in England by Arthur Balfour and by F. C. S. Schiller, and in Germany by Hans Vaihingen. WHAT PRAGMATISM IS Pragmatism is an attitude, a method, and a philosophy which places emphasis upon the practical and the useful or upon that which has satisfactory consequences. The term pragmatism comes from a Greek word pragma, meaning "a thing done," a fact, that which is practical or matter-of-fact. Pragmatism uses the practical consequences of ideas and beliefs as a standard for determining their value and truth. William James defined pragmatism as "the attitude of looking away from first things, principles, 'categories,' supposed necessities; and of looking towards last things, fruits, consequences, facts." Pragmatism places greater emphasis upon method and attitude than upon a system of philosophical doctrine. It is the method of experimental inquiry carried into all realms of human experience. Pragmatism is the modern scientific method taken as the basis of a philosophy. Its affinity is with the biological and social sciences, however, rather than with the mathematical and physical sciences. The pragmatists are critical of the systems of philosophy as set forth in the past. -
The Transition from Studying Philosophy to Doing Philosophy
Teaching Philosophy 34:3, September 2011 241 The Transition from Studying Philosophy to Doing Philosophy JOHN RUDISILL The College of Wooster Abstract: In this paper I articulate a minimal conception of the idea of doing philosophy that informs a curriculum and pedagogy for producing students who are capable of engaging in philosophical activity and not just competent with a specific domain of knowledge. The paper then relates, by way of back- ground, the departmental assessment practices that have played a vital role in the development of my department’s current curriculum and in particular in the design of a junior-year seminar in philosophical research required of all majors. After a brief survey of the learning theory literature that has informed its design, I share the content of this junior-year seminar. In the paper’s conclusion I provide some initial data that indicates our approach to curriculum and pedagogy has had a positive impact on student achievement with respect to reaching the learning goals associated with “doing” as opposed to “merely studying” philosophy. 1. Introduction Capstone projects are common among liberal arts colleges and fre- quently carry an expectation that the final product demonstrates the student’s achievement of becoming a budding biologist, historian, sociologist, philosopher and so on. Even without a formal capstone requirement, I would hope that my philosophy students could—as they finish their undergraduate studies—demonstrate such an achievement. This is because the full set of benefits made available by an education in philosophy includes but extends well beyond knowledge of the history of philosophy and mastery of a philosophical lexicon. -
What Is a Philosophical Analysis?
JEFFREY C. KING WHAT IS A PHILOSOPHICAL ANALYSIS? (Received 24 January 1996) It is common for philosophers to offer philosophical accounts or analyses, as they are sometimes called, of knowledge, autonomy, representation, (moral) goodness, reference, and even modesty.1 These philosophical analyses raise deep questions. What is it that is being analyzed (i.e. what sorts of things are the objects of analysis)? What sort of thing is the analysis itself (a proposition? sentence?)? Under what conditions is an analysis correct? How can a correct analysis be informative? How, if at all, does the production of philo- sophical analyses differ from what scientists do? The purpose of the present paper is to provide answers to these questions. The traditional answers to the ®rst and last of these questions are that concepts are the objects of philosophical analysis and that philo- sophical analyses differ from the results of scienti®c investigation in being conceptual analyses. Like many philosophers I am suspicious of the notions of concept and conceptual analysis as traditionally understood. Though the critique of these notions is beyond the scope of the present work, the answers I shall give to the questions raised above shall not invoke concepts (understood as things distinct from properties).2 I count it as a virtue of my account that it is able to provide answers to the questions raised above without an appeal to concepts. And to the extent that it has been felt that concepts are needed to answer these questions, the present account weakens the case for positing concepts. Before addressing these questions, however, we shall make the simplifying assumption that analyses are given in a ªcanonical formº. -
Following the Argument Where It Leads
Following The Argument Where It Leads Thomas Kelly Princeton University [email protected] Abstract: Throughout the history of western philosophy, the Socratic injunction to ‘follow the argument where it leads’ has exerted a powerful attraction. But what is it, exactly, to follow the argument where it leads? I explore this intellectual ideal and offer a modest proposal as to how we should understand it. On my proposal, following the argument where it leaves involves a kind of modalized reasonableness. I then consider the relationship between the ideal and common sense or 'Moorean' responses to revisionary philosophical theorizing. 1. Introduction Bertrand Russell devoted the thirteenth chapter of his History of Western Philosophy to the thought of St. Thomas Aquinas. He concluded his discussion with a rather unflattering assessment: There is little of the true philosophic spirit in Aquinas. He does not, like the Platonic Socrates, set out to follow wherever the argument may lead. He is not engaged in an inquiry, the result of which it is impossible to know in advance. Before he begins to philosophize, he already knows the truth; it is declared in the Catholic faith. If he can find apparently rational arguments for some parts of the faith, so much the better: If he cannot, he need only fall back on revelation. The finding of arguments for a conclusion given in advance is not philosophy, but special pleading. I cannot, therefore, feel that he deserves to be put on a level with the best philosophers either of Greece or of modern times (1945: 463). The extent to which this is a fair assessment of Aquinas is controversial.1 My purpose in what follows, however, is not to defend Aquinas; nor is it to substantiate the charges that Russell brings against him. -
Empiricism, Stances, and the Problem of Voluntarism
Swarthmore College Works Philosophy Faculty Works Philosophy 1-1-2011 Empiricism, Stances, And The Problem Of Voluntarism Peter Baumann Swarthmore College, [email protected] Follow this and additional works at: https://works.swarthmore.edu/fac-philosophy Part of the Philosophy Commons Let us know how access to these works benefits ouy Recommended Citation Peter Baumann. (2011). "Empiricism, Stances, And The Problem Of Voluntarism". Synthese. Volume 178, Issue 1. 27-36. DOI: 10.1007/s11229-009-9519-7 https://works.swarthmore.edu/fac-philosophy/13 This work is brought to you for free by Swarthmore College Libraries' Works. It has been accepted for inclusion in Philosophy Faculty Works by an authorized administrator of Works. For more information, please contact [email protected]. Empiricism, Stances and the Problem of Voluntarism Peter Baumann Synthese 178, 2011, 207-224 Empiricism can be very roughly characterized as the view that our knowledge about the world is based on sensory experience. Our knowledge about the world is "based" on sensory experience in the sense that we could not know what we know without relying on sense experience. This leaves open the possibility that sense experience is only necessary but not sufficient for the knowledge based upon it1-as long as the non-empirical elements are not themselves sufficient for the relevant piece of knowledge.2 The basing relation is not just a genetic one but also a justificatory one: Sense experience does not only lead to beliefs which happen to count as knowledge but also qualifies them as knowledge. In his important book The Empirical Stance Bas van Fraassen characterizes traditional empiricism at one point in a more negative way-as involving the rejection of "metaphysical" explanations which proceed by postulating the existence of something not 1 "But although all our cognition commences with experience, yet it does not on that account all arise from experience." (Kant, CpR, B1). -
210 the Genesis of Neo-Kantianism
SYNTHESIS PHILOSOPHICA Book Reviews / Buchbesprechungen 61 (1/2016) pp. (207–220) 210 doi: 10.21464/sp31116 of his book is that the movement’s origins are to be found already in the 1790s, in the Frederick Charles Beiser works of Jakob Friedrich Fries, Johann Frie- drich Herbart, and Friedrich Eduard Beneke. They constitute “the lost tradition” which pre- The Genesis of served the “empiricist-psychological” side of Neo-Kantianism Kant’s thought, his dualisms, and things-in- themselves against the excessive speculative idealism of Fichte, Schelling, and Hegel who Oxford University Press, tried to rehabilitate the dogmatic rationalist Oxford 2014 metaphysics of Spinoza, Leibniz, and Wolff after Kant’s critical project. Frederick Charles Beiser, professor of phi- The first chapter of the first part (pp. 23–88) losophy at Syracuse University (USA) whose is concerned with the philosophy of Fries field of expertise is the modern German phi- who tried to base philosophy on empirical losophy, is one of the most erudite historians psychology, and epistemology on psychol- of philosophy today. His first book The Fate ogy which could recognize the synthetic a of Reason: German Philosophy from Kant priori but not prove it. His book Reinhold, to Fichte (1987) didn’t only present a fresh Fichte und Schelling (1803) saw the history account of German philosophy at the end of of philosophy after Kant as the “struggle of th the 18 century, but it also introduced a new rationalism to free itself from the limits of method of historical research. His more re- the critique”. In his political philosophy Fries cent works, starting with The German His- was an anti-Semite, but gave the leading role toricist Tradition (2011) until the most recent to public opinion which could correct even Weltschmerz: Pessimism in German Philoso- the ruler, although he encountered problems phy, 1860–1900 (2016), have focused on the in trying to reconcile his liberal views with th main currents of the 19 century German the social injustice that liberalism created. -
Atheistic and Christian Existentialism: a Comparison of Sartre and Marcel Thomas C
Marquette University e-Publications@Marquette Philosophy Faculty Research and Publications Philosophy, Department of 8-1-2010 Atheistic and Christian Existentialism: A Comparison of Sartre and Marcel Thomas C. Anderson Marquette University, [email protected] Accepted version. "Atheistic and Christian Existentialism: A Comparison of Sartre and Marcel," in New Perspectives in Sartre. Eds. Adrian Mirvish and Adrian van den Hoven. Newcastle upon Tyne: Cambridge Scholars Publishing, 2010: 44-63. Publisher link, © 2010 Cambridge Scholars Publishing. Used with permission. NOT THE PUBLISHED VERSION; this is the author’s final, peer-reviewed manuscript. The published version may be accessed by following the link in the citation at the bottom of the page. Atheistic and Christian Existentialism: A Comparison of Sartre and Marcel Thomas C. Anderson Department of Philosophy, Marquette University Milwaukee, WI In Existentialism and Humanism Jean-Paul Sartre states that there are “two kinds of existentialists,” the atheistic, in which he includes himself, and the Christian, among whom he includes his fellow countryman Gabriel Marcel.1 Needless to say, these two existentialists significantly disagree on many things and yet, surprisingly, they also have notable areas of agreement, as we shall see. The purpose of this paper is to compare the views of the two men on a number of important philosophical issues. My comparison is aided by the fact that Sartre and Marcel knew each other personally and occasionally directly commented in writing on each other’s ideas. First, some information about their history and personal relationship. Both men were born, Marcel in 1889, Sartre in 1905, and for the most part lived and wrote in Paris.