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Journal articles on the topic 'Contextualisme (Philosophie)'

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Published: 4 June 2021

Last updated: 29 July 2024

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1

Levinson, Jerrold. "Contextualisme esthétique." Articles 32, no. 1 (July 7, 2005): 125–33. http://dx.doi.org/10.7202/011066ar.

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Résumé Je me fixe deux objectifs dans ce texte. Le premier est de situer l’esthétique ou la philosophie de l’art par rapport à la philosophie en général et d’expliquer pourquoi elle a été la préoccupation centrale de tant de philosophes dans la tradition. Mon second objectif est de définir un courant dominant de l’esthétique des trente dernières années, que je nomme « contextualisme », et d’expliquer son importance en ce qui concerne les réflexions des artistes, critiques, théoriciens et publics à propos de l’art. Le contextualisme, en un mot, est la thèse selon laquelle les oeuvres d’art sont, du point de vue ontologique, épistémologique et de la critique, liées à leur contexte de création et de projection ; en dehors de ce contexte, les oeuvres d’art cessent d’être ce qu’elles sont et n’ont plus les qualités et significations qu’elles possèdent en réalité.

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2

Hunyadi, Mark. "Prendre le contextualisme au sérieux. Réflexions sur la philosophie morale de Michael Walzer." Revue internationale de philosophie 274, no. 4 (December 21, 2015): 367–84. http://dx.doi.org/10.3917/rip.274.0367.

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3

Labrecque, Simon, and René Lemieux. "La fronde et la crosse. Aspects cynégétiques du débat entre « textualisme » et « contextualisme » en histoire des idées." Cygne noir, no. 3 (July 11, 2022): 26–52. http://dx.doi.org/10.7202/1090450ar.

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Cet article se propose de revoir le débat classique en histoire des idées politiques entre Leo Strauss (et les « straussiens ») et l’école de Cambridge, en particulier Quentin Skinner, sous l’angle du mystère, du secret et de la chasse aux signes. La notion de « chasse », comprise à la fois comme cynégétique du pouvoir et pratique textuelle de la pensée politique, permet de comparer une méthode interprétative, celle de Strauss, qui prétend retrouver les questions essentielles de la philosophie dans une démarche mystérieuse de lecture « entre les lignes » avec celle du « contextualisme » de l’école de Cambridge qui propose plutôt la mise au jour du vouloir-dire de l’auteur au moyen d’une étude du contexte dans lequel il a écrit. À partir de cette comparaison, nous proposons de mettre à l’épreuve les affirmations des deux écoles par l’« onomasiologie » de leurs pratiques intellectuelles (traduction et commentaire de textes). En conclusion, nous proposons de voir ce débat comme le lieu d’une décision quant au mystère : en dévoiler la vérité ultime ou l’entretenir pour les générations à venir.

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Bakker, Frederik, Antonio Cimino, and Elena Nicoli. "Introduction: Continental Interpretations of Hellenistic Thought." Symposium 24, no. 2 (2020): 1–4. http://dx.doi.org/10.5840/symposium20202429.

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Cette introduction présente et contextualise les articles publiés dans la section spéciale dont le but est d’analyser l’interprétation de la pensée hellénistique chez les philosophes continentaux très influents tels que : Agamben, Arendt, Blumenberg, Foucault, Heidegger et Stiegler. Les articles prêtent une attention particulière à trois directions de recherche. Ils examinent tout d’abord l’influence de la pensée hellénistique sur ces auteurs et la façon dont ils ont interprété, utilisé et mésinterprété l’héritage des philosophies hellé-nistiques. Deuxièmement, les articles analysent les hypothèses in-terprétatives et les préjugés qui ont caractérisé ces interprétations. Enfin, ils nous permettent de comprendre plus clairement pourquoi plusieurs philosophes continentaux se sont intéressés à la philosophie ancienne. Les rédacteurs invités résument les conclusions pro-visoires de cette section spéciale en soulignant que les interprétations continentales de la pensée hellénistique représentent un thème particulièrement intéressant dans le cadre de la recherche historico-philosophique actuelle.

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Brown, Jessica. "Comparing Contextualism and Invariantism on the Correctness of Contextualist Intuitions." Grazer Philosophische Studien 69, no. 1 (July 1, 2005): 71–100. http://dx.doi.org/10.1163/18756735-069001005.

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Contextualism is motivated by cases in which the intuitive correctness of a range of phenomena, including knowledge attributions, assertions and reasoning, depends on the attributor's context. Contextualists offer a charitable understanding of these intuitions, interpreting them as reflecting the truth value of the knowledge attributions and the appropriateness of the relevant assertions and reasoning. Here, I investigate a range of different invariantist accounts and examine the extent to which they too can offer a charitable account of the contextualist data

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6

Murphy, Peter. "A Sceptical Rejoinder to Sensitivity-Contextualism." Dialogue 44, no. 4 (2005): 693–706. http://dx.doi.org/10.1017/s0012217300000044.

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ABSTRACTThis article offers a novel sceptical argument that the sensitivity-contextualist must say is sound; moreover, she must say that the conclusion of this argument is true at ordinary standards. The view under scrutiny has it that in different contexts knowledge-attributing sentences express different propositions, propositions which differ in the stretch of worlds across which the subject is required to track the truth. I identify the underlying reason for the sceptical result and argue that it makes sensitivity-contextualism irremediably flawed. Contextualists, I conclude, should abandon sensitivity for some other piece of epistemic machinery.

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Vilaró, Ignacio. "An Austinian Account of Knowledge Ascriptions." Tópicos, Revista de Filosofía, no. 65 (December 2, 2022): 49–87. http://dx.doi.org/10.21555/top.v650.2061.

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According to epistemic contextualism, the truth value of a knowledge ascription sentence varies in relation to the epistemic standard in play at its context of use. Contextualists promise a relatively conservative (dis)solution of the skeptical paradox that threatens to destroy our alleged everyday knowledge, based on our apparent inability to discard some exotic possibilities of error. The origins of the contextualist position have been traced back to some passages of Austin’s “Other Minds.” However, it is at best dubious whether the alternative there explored is indeed contextualist. Austin seems to be proposing a much more radical position, one still ignored in the literature. This paper aims to develop an Austinian approach to knowledge attributions. I show how we could use the Austinian account to solve this skeptical paradox. I also respond to some important objections to this view.

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CHAVES, Jose E. "El contextualismo y P. Grice (The Contextualism and P. Grice)." THEORIA 19, no. 3 (September 6, 2004): 339–54. http://dx.doi.org/10.1387/theoria.586.

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Según Recanati, hay un argumento anticontextualista que tiene su origen en Grice. En este artículo demuestro que ese argumento no puede estar en Grice si tenemos en cuenta la explicación que ofrece de ciertos ejemplos y su teoría de las implicaturas. Grice se muestra como un contextualista.

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Perl, Jeffrey M. "Introduction." Common Knowledge 26, no. 3 (August 1, 2020): 441–52. http://dx.doi.org/10.1215/0961754x-8521633.

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In this introduction to Part 1 of “Contextualism—the Next Generation: Symposium on the Future of a Methodology,” the editor of Common Knowledge, a “journal of left-wing Kuhnian opinion,” reports that the new symposium responds to contextualist criticism of the previous CK symposium, which was on xenophilia. The content of the earlier symposium met with objections, from contextualists, on the grounds of methodology, and the new symposium questions the methodology of contextualism for the limits that it places on content as well as on normative aims and degree of focus. Tracing the origins of contextualism to Kuhn and his theory that paradigms of scientific knowledge are incommensurable, this essay then argues that Kuhnian method is formal, with scant concern for content, and that Kuhn’s work was vatic, more than philosophical or historical. Kuhn’s depiction of his sudden, blinding realization that Aristotelian physics is correct in its own context is assessed as an ironic application of biblical scenes of revelation to what is, essentially, a process of scrupulous, piecemeal scholarship. What Kuhn unknowingly wanted, the essay concludes, was a combination of contextualism and phenomenology, as a means of knowing what it was like to believe in Aristotelian, as opposed to modern, concepts of matter, quality, space, void, position, change, and motion. The essay then introduces the first contribution to the new symposium: a monograph retrieving geometrical and taxonomic—Euclidean and Theophrastan—idioms of discourse about fictional characters and inquiring into their changing affective content.

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Pritchard, Duncan. "Neo-Mooreanism Contextualism." Grazer Philosophische Studien 69, no. 1 (July 1, 2005): 1–24. http://dx.doi.org/10.1163/18756735-069001002.

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Attributer contextualism has undoubtedly been the dominant anti-sceptical theory in the recent literature. Nevertheless, this view does face some fairly serious problems, and it is argued that when the contextualist position is compared to a refined version of the much derided 'Moorean' response to scepticism, then it becomes clear that there are distinct advantages to being a neo-Moorean rather than a contextualist.

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Henderson, David K. "Epistemic Competence And Contextualist Epistemology: Why Contextualism Is Not Just The Poor Person's Coherentism." Journal of Philosophy 91, no. 12 (1994): 627–49. http://dx.doi.org/10.2307/2940759.

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McKenna, Robin. "The Disappearance of Ignorance." International Journal for the Study of Skepticism 10, no. 1 (March 3, 2020): 4–20. http://dx.doi.org/10.1163/22105700-20191371.

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Keith DeRose’s new book The Appearance of Ignorance is a welcome companion volume to his 2009 book The Case for Contextualism. Where latter focused on contextualism as a view in the philosophy of language, the former focuses on how contextualism contributes to our understanding of (and solution to) some perennial epistemological problems, with the skeptical problem being the main focus of six of the seven chapters. DeRose’s view is that a solution to the skeptical problem must do two things. First, it must explain how it is that we can know lots of things, such as that we have hands. Second, it must explain how it can seem that we don’t know these things. In slogan form, DeRose’s argument is that a contextualist semantics for knowledge attributions is needed to account for the “appearance of ignorance”—the appearance that we don’t know that skeptical hypotheses fail to obtain. In my critical discussion, I will argue inter alia that we don’t need a contextualist semantics to account for the appearance of ignorance, and in any case that the “strength” of the appearance of ignorance is unclear, as is the need for a philosophical diagnosis of it.

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Jaster, Romy. "Contextualizing Free Will." Zeitschrift für philosophische Forschung 74, no. 2 (June 15, 2020): 187–204. http://dx.doi.org/10.3196/004433020829410460.

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Hawthorne (2001) toys with the view that ascriptions of free will are context-sensitive. But the way he formulates the view makes freedom contextualism look like a non-starter. I step into the breach for freedom contextualism. My aim is twofold. On the one hand, I argue that freedom contextualism can be motivated on the basis of our ordinary practice of freedom attribution is not ad hoc. The view explains data which cannot be accounted for by an ambiguity hypothesis. On the other hand, I suggest a more plausible freedom contextualist analysis, which emerges naturally once we pair the assumption that freedom requires that the agent could have acted otherwise with a plausible semantics of "can" statements. I'll dub the resulting view Alternate Possibilities Contextualism, or APC, for short. In contrast to Hawthorne's view, APC is well-motivated in its own right, does not beg the question against the incompatibilist and delivers a context parameter which allows for a wide range of context shifts. I conclude that, far from being a non-starter, freedom contextualism sets an agenda worth pursuing.

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Brendel, Elke. "Disagreeing with a Skeptic from a Contextualist Point of View." International Journal for the Study of Skepticism 10, no. 1 (March 3, 2020): 28–43. http://dx.doi.org/10.1163/22105700-20191360.

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The paper focuses on the problem of how to account for the phenomena of disagreement and retraction in disputes over skepticism in a contextualist framework. I will argue that nonindexical versions of contextualism are better suited to account for those phenomena than DeRose’s indexical form of contextualism. Furthermore, I will argue against DeRose’s “single scoreboard” semantics and against his solution of ruling that in a dispute over skepticism, both parties to the conversation are expressing something truth-valueless. At the end, I will briefly address the question of whether DeRose’s contextualism combined with his double-safety account and his rule of sensitivity provide an epistemically satisfying answer to the skeptical challenge. It will be argued that by merely explaining (away) the attractiveness of skeptical arguments, DeRose’s contextualism seems to lack the resources to explain some important epistemic issues, as, for example, the question of what knowledge is and when a true belief turns into knowledge.

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Bachmann, Marcus. "The Epistemology of Understanding. A contextualist approach." KRITERION – Journal of Philosophy 34, no. 1 (January 1, 2020): 75–98. http://dx.doi.org/10.1515/krt-2020-340105.

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Abstract This paper aims to provide a unifying approach to the analysis of understanding coherencies (interrogative understanding, e.g. understanding why something is the case) and understanding subject matters (objectual understanding) by highlighting the contextualist nature of understanding. Inspired by the relevant alternatives contextualism about knowledge, I will argue that understanding (in the above mentioned sense) inherently has context-sensitive features and that a theory of understanding that highlights those features can incorporate our intuitions towards understanding as well as consolidate the different accounts of how to analyse understanding. In developing a contextualist account of understanding, I will argue that an account of the features commonly taken to be central to understanding greatly benefits from a contextualist framework. Central to my analysis will be the claim that a person has to fulfill the function of a competent problem solver in order to qualify for the ascription of understanding. In addition to the theoretical elucidation of my contextualist approach to understanding, a demanding hypothetical scenario will be developed to function as a test case.

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Lawlor, Krista. "Living Without Closure." Grazer Philosophische Studien 69, no. 1 (July 1, 2005): 25–50. http://dx.doi.org/10.1163/18756735-069001003.

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Epistemic closure, the idea that knowledge is closed under known implication, plays a central role in current discussions of skepticism and the semantics of knowledge reports. Contextualists in particular rely heavily on the truth of epistemic closure in staking out their distinctive response to the so-called "skeptical paradox." I argue that contextualists should re-think their commitment to closure. Closure principles strong enough to force the skeptical paradox on us are too strong, and closure principles weak enough to express unobjectionable epistemic principles are too weak to generate the skeptical paradox. I briefly consider how the contextualist might live without (strong) closure.

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Stephens, Andreas. "Contextual Shifts and Gradable Knowledge." Logos & Episteme 14, no. 3 (2023): 323–37. http://dx.doi.org/10.5840/logos-episteme202314324.

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Epistemological contextualism states that propositions about knowledge, expressed in sentences like “S knows that P,” are context-sensitive. Schaffer (2005) examines whether one of Lewis’ (1996), Cohen’s (1988) and DeRose’s (1995) influential contextualist accounts is preferable to the others. According to Schaffer, Lewis’ theory of relevant alternatives succeeds as a linguistic basis for contextualism and as an explanation of what the parameter that shifts with context is, while Cohen’s theory of thresholds and DeRose’s theory of standards fail. This paper argues that Schaffer’s analysis is unsatisfactory since it fails to show that thresholds and standards cannot cope with skepticism, as it is ultimately the conversation participants who control how the conversation plays out. Moreover, Schaffer fails to show that gradability is of no importance in inquiries.

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Lemos, João. "Kant and Recent Philosophies of Art." Kantian Review 26, no. 4 (December 2021): 567–82. http://dx.doi.org/10.1017/s136941542100039x.

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Abstract This article is to be a bridge between Kant’s aesthetics and contemporary art – not by being a paper on Kant and contemporary art, but rather by being on Kant and contemporary philosophy of art. I claim that Kant’s views on the appreciation of art can accommodate contextualism as well as ethicism. I argue that not only does contextualism fit Kant’s views on the appreciation of art; in §§51–3 of the third Critique, Kant’s appreciation of art is in accordance with contextualism. I go on to argue that not only does ethicism fit Kant’s views on the appreciation of art; in §§51–3, Kant’s appreciation of art is in accordance with ethicism.

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Ali, Amer Zulfiqar. "Brief Review of Classical and Modern Tafsir Trends and Role of Modern Tafasir in Contemporary Islamic Thought." Australian Journal of Islamic Studies 3, no. 2 (November 14, 2018): 39–52. http://dx.doi.org/10.55831/ajis.v3i2.87.

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This article briefly reviews traditional and modern tafsirtrends and how moderntafasirhave shaped contemporary Islamic thought. Classical tafsirtrends, tafsir bi al-ma’thur (tradition-based interpretation) and tafsir bi al-ra’y(reason-based interpretation), are well-documented in historical norms of Qur’ānic exegesis. However, modernity, with its complex socioeconomic, religious, political and cultural developments, presents unique challenges to muffassirun(authors of Qur’ānic interpretations) to contextualise the Qur’ānic message and provide guidance to modern-day Muslims and their worldview. Complex modern Islamic thought is a selection of ideologies and philosophies that resulted from the prevailing diverse geopolitical, sociocultural and economic environment. These dynamic elements of modernity have conceptualised tafsirtrends into the textualist, contextualist, modernist, socio-political, scientific, thematic and feminist approaches. These trends have not only transformed contemporary Islamic thought, and vice versa, but also continue to collectively evolve to meet the challenges of modernity.

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Lamb, Robert. "Recent Developments in the Thought of Quentin Skinner and the Ambitions of Contextualism." Journal of the Philosophy of History 3, no. 3 (2009): 246–65. http://dx.doi.org/10.1163/187226309x461524.

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AbstractIn this article, I chart some recent developments in the linguistic contextualist philosophy of history defended by Quentin Skinner. I attempt to identify several shifts in the way in which Skinner's position has been presented and justified, focusing particularly on his embrace of anti-foundationalism, his focus on rhetoric rather than speech-acts and his concern to recast contextualism as compatible with other interpretive approaches. In the final section, I reject the notion – suggested by Skinner and others – that a contextualist philosophy of history might constitute a distinct form of political theorizing in itself.

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Mendonça, Wilson. "Contextualismo e relativismo na ética." Trans/Form/Ação 46, spe1 (July 2023): 627–68. http://dx.doi.org/10.1590/0101-3173.2023.v46esp1.p627.

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Resumo: De acordo com uma abordagem proeminente na semântica formal contemporânea, a verdade das asserções morais depende de uma perspectiva normativa sobre os fatos do mundo. A implementação dessa abordagem, conhecida como contextualismo indexical, trata a dependência da verdade moral vis-à-vis a perspectiva moral correspondente em analogia com a dependência contextual característica de sentenças contendo termos indexicais. Alternativamente, a perspectiva moral é vista como configurando as circunstâncias de avaliação nas quais o conteúdo expresso pela ocorrência de uma sentença moral é avaliado como verdadeiro ou falso. A versão moderada dessa visão alternativa (o contextualismo não indexical ou relativismo moderado) considera que a verdade da ocorrência de uma sentença moral em um contexto de uso é determinada pela avaliação do seu conteúdo na “circunstância do contexto”: a circunstância de avaliação representada pelo mesmo conjunto indexado que representa o contexto de uso. A versão radical (o relativismo de apreciação), por sua vez, faz a verdade da ocorrência de uma sentença moral em um contexto depender essencialmente do valor do padrão normativo em outro contexto, a partir do qual o enunciado original é apreciado. Tomando o juízo sobre o status moral do casamento poligâmico como ilustração, o presente trabalho examina os méritos concorrentes de explicações contextualistas e relativistas do uso da linguagem moral, especialmente em situações de desacordo e debate. O trabalho argumenta que, embora o contextualismo indexical acoplado a considerações pragmáticas adequadas possa explicar alguns dados relevantes do desacordo, a explicação alternativa desses dados, dada pelo contextualismo não indexical, é preferível, porque mais simples e mais econômica. Também é argumentado que o relativismo de apreciação está mais bem situado do que o contextualismo não indexical para explicar os fenômenos relevantes da retratação obrigatória, podendo, portanto, acomodar mais facilmente algumas possibilidades discursivas que desempenham um papel central em debates morais.

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Mijic, Jelena. "The advantages of neomoorean antiskeptical strategy." Filozofija i drustvo 31, no. 4 (2020): 615–28. http://dx.doi.org/10.2298/fid2004615m.

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This paper aims to argue in support of the neo-Moorean attempt(s) to solve a skeptical paradox. It defends the thesis that neo-Mooreans retain advantages and avoid disadvantages of rival anti-skeptical strategies - namely epistemic contextualism. The puzzle that a radical skeptic poses is exemplified by Nozick?s famous Brain in a Vat thought experiment, which enables construing valid arguments consisting of jointly inconsistent but independently plausible premises. The first and the second part of the paper are devoted to Nozick?s conditional analysis of knowledge and De Rose?s epistemic contextualism, both based on the sensitivity principle. Referring to De Roses? contextualist theory, we demonstrate that the failure of Nozick?s conditional analysis of knowledge to provide a satisfactory answer to a skeptical paradox does not concern the sensitivity principle but rather closure denial and embracing the so-called ?abominable conjunction?. In the third part, we point out the weaknesses of the presumably most successful, contextualist response to the paradox. We explain that even though DeRose?s anti-skeptical strategy is built upon Nozick?s theory, he successfully surmounts its difficulties. Yet it seems that as a contextualist, he necessarily makes some concessions to a radical skeptic. Eventually, the article introduces Black?s neo-Moorean anti-skeptical theory based on the sensitivity principle as a strategy that makes neither concessions, nor counterintuitive proposals.

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O’Sullivan, Luke. "Heinrich Gomperz and “Vienna Contextualism”." Contributions to the History of Concepts 17, no. 2 (December 1, 2022): 70–94. http://dx.doi.org/10.3167/choc.2022.170204.

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Austrian philosopher Heinrich Gomperz attempted to reconcile the Vienna Circle’s project of a unified science with the autonomy of historical knowledge. This article situates him in the context of the ongoing reassessment of the Vienna Circle in the history of philosophy. It argues that Gomperz’s synthesis of positivism with historicity was a response to difficulties raised by Rudolf Carnap and Otto von Neurath. Gomperz achieved his reconciliation via a theory of language and action that had affinities with both neo-Kantian and pragmatist thought, combining Dilthey’s hermeneutics with Carnap’s requirements for scientific propositions.

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Flikschuh, Katrin. "Kant’s Contextualism." Kantian Review 23, no. 4 (November 21, 2018): 555–79. http://dx.doi.org/10.1017/s1369415418000407.

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AbstractThis article builds on David Velleman’s recent work on moral relativism to argue that Kant’s account of moral judgement is best read in a contextualist manner. More specifically, I argue that while for Kant the form of moral judgement is invariant, substantive moral judgements are nonetheless context-dependent. The same form of moral willing can give rise to divergent substantive judgements. To some limited extent, Kantian contextualism is a development out of Rawlsian constructivism. Yet while for constructivists the primary concern is with the derivation of generally valid principles of morality, Velleman’s Kant-inspired form of moral relativism demonstrates the indispensability to a Kantian approach of indexical reasons for action. I argue in turn that Velleman’s focus on the indexical nature of reasons for action must be supplemented by an account of agential reflexivity. The latter divides Kantian contextualism from Kantian relativism.

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Williams, Michael. "Why (Wittgensteinian) Contextualism Is Not Relativism." Episteme 4, no. 1 (February 2007): 93–114. http://dx.doi.org/10.3366/epi.2007.4.1.93.

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ABSTRACTThis article distinguishes Wittgensteinian contextualism from epistemic relativism. The latter involves the view that a belief’s status as justified depends on the believer’s epistemic system, as well as the view that no system is superior to another. It emerges from the thought that we must rely, circularly, on our epistemic system to determine whether any belief is justified. Contextualism, by contrast, emerges from the thought that we need not answer a skeptical challenge to a belief unless there is good reason to doubt the belief; so we need not rely on our epistemic system to determine whether a belief is justified. Accordingly contextualism is not committed to the view that a belief’s status depends on the believer’s epistemic system, nor to the view that no system is superior to another. The contextualist is not committed to epistemic relativism.

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Butakov, Pavel. "A Yesterday Battle over the Tomorrow Sea Battle." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, no. 2 (2019): 657–69. http://dx.doi.org/10.25205/1995-4328-2019-13-2-657-669.

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The appropriationist approach to history of philosophy is often accused of being antihistorical and thus unreliable. The appropriationists are only concerned with their own philosophical problems, and they make discriminating use of the historical data as far as it serves their needs. Its rival, the contextualist approach, claims to be an honest, dedicated and reliable treatment of history. The contextualists are willing to make use of the tedious methodology of Classical studies as long as it promises to uncover the true historical data. In this paper I present a case where the contextualists have failed to surpass their rival appropriationists in their quest for veracity. The case is the debate about Aristotle’s De Interpretatione 9, which took place in 1950-1980s. In this debate the contextualists were unable to offer any other results except for those which have already been suggested by the appropriationists. In addition I demonstrate how the contextualists selectively used the arsenal of Classical methodology not to uncover the truth, but to justify their own preconceived interpretations.

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Ludlow, Peter. "CHEAP CONTEXTUALISM1." Philosophical Issues 18, no. 1 (September 2008): 104–29. http://dx.doi.org/10.1111/j.1533-6077.2008.00140.x.

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Richardson, Sarah S. "Contextualismo sexual." Análisis Filosófico 42, no. 2 (November 11, 2022): 387–412. http://dx.doi.org/10.36446/af.2022.687.

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En este artículo se desarrolla el marco conceptual del “contextualismo sexual” para el estudio de las variables relacionadas con el sexo en la investigación biomédica. El contextualismo sexual ofrece una alternativa a los enfoques sexuales binarios y esencialistas del estudio del sexo como variable biológica. Específicamente, el contextualismo sexual reconoce el pluralismo y la especificidad contextual que tienen las operacionalizaciones de “sexo” a través de la investigación experimental de laboratorio. A la luz de recientes normativas para la consideración del sexo como variable biológica, el contextualismo sexual ofrece una guía constructiva a los/as investigadores/as biomédicos/as para abordar la variación biológica relacionada con el sexo. En tanto alternativa y crítica al esencialismo binario del sexo biológico, el contextualismo sexual contribuye a los debates actuales en filosofía de la biología, estudios feministas de la ciencia y ontología social en torno a la construcción de categorías de la diferencia sexual/genérica en la investigación científica.

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KOJÈVE, ALEXANDRE. "NOTE ON HEGEL AND HEIDEGGER." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 11, no. 2 (2022): 720–34. http://dx.doi.org/10.21638/2226-5260-2022-11-2-720-734.

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This article aims to contextualize and problematize Alexandre Kojève’s Note on Hegel and Heidegger, written in 1936 and unpublished during his lifetime, which is being introduced into Russian-language scholarship. A translation of the Note is published in the same issue with the permission of the copyright holders. This paper provides a general introduction to Kojève’s philosophy, illustrates possible reading strategies for Kojève and the place of the translated Note in his corpus of the philosopher’s texts, and describes the philosophical and historical circumstances of the text, namely that it was composed as an extension of a review on Tragische Existenz. Zur Philosophie Martin Heidegger by Alfred Delp written and published by Kojève that same year in Recherches philosophique. The article reconstructs the lines of reference that are essential to understanding Alexandre Kojève and provides a critique of certain statements. Finally, on the basis of an analysis of Kojève’s language, it offers a broader thesis on the epistemological problems of Kojève’s philosophy, the discovery of which led him to make a series of debatable statements in the philosophy of history (on the necessity for the philosopher to participate in the realization of the end of history), in anthropology (on the difference between people in their capacity to be philosophers or sages depending on a philosophical and religious attitude that is not entirely dependent on them), and in his decision to leave academia and turn to the ideological and diplomatic provision of economic integration of European states during the Cold War.

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KURILOVICH, IVAN. "THE PREFACE TO THE TRANSLATION OF AL.KOJÈVE’S ARTICLE “NOTE ON HEGEL AND HEIDEGGER” KOJÈVE’S NOTE IN-AND-FOR-ITSELF." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 11, no. 2 (2022): 711–19. http://dx.doi.org/10.21638/2226-5260-2022-11-2-711-719.

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This article aims to contextualize and problematize Alexandre Kojève’s Note on Hegel and Heidegger, written in 1936 and unpublished during his lifetime, which is being introduced into Russian-language scholarship. A translation of the Note is published in the same issue with the permission of the copyright holders. This paper provides a general introduction to Kojève’s philosophy, illustrates possible reading strategies for Kojève and the place of the translated Note in his corpus of the philosopher’s texts, and describes the philosophical and historical circumstances of the text, namely that it was composed as an extension of a review on Tragische Existenz. Zur Philosophie Martin Heidegger by Alfred Delp written and published by Kojève that same year in Recherches philosophique. The article reconstructs the lines of reference that are essential to understanding Alexandre Kojève and provides a critique of certain statements. Finally, on the basis of an analysis of Kojève’s language, it offers a broader thesis on the epistemological problems of Kojève’s philosophy, the discovery of which led him to make a series of debatable statements in the philosophy of history (on the necessity for the philosopher to participate in the realization of the end of history), in anthropology (on the difference between people in their capacity to be philosophers or sages depending on a philosophical and religious attitude that is not entirely dependent on them), and in his decision to leave academia and turn to the ideological and diplomatic provision of economic integration of European states during the Cold War.

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Kirkpatrick, James Ravi. "Contextualism preserved." Philosophical Perspectives 35, no. 1 (October 14, 2021): 320–39. http://dx.doi.org/10.1111/phpe.12152.

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Rysiew, Patrick. "Contesting Contextualism." Grazer Philosophische Studien 69, no. 1 (July 1, 2005): 51–70. http://dx.doi.org/10.1163/18756735-069001004.

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According to Keith DeRose, the invariantist's attempt to account for the data which inspire contextualism fares no better, in the end, than the "desperate and lame" maneuvers of "the crazed theory of 'bachelor'", whereby 's being unmarried is not among the truth conditions of ' is a bachelor', but merely an implicature generated by an assertion thereof. Here, I outline the invariantist account I have previously proposed. I then argue that the prospects for sophisticated invariantism — either as a general approach, or in the specific form I have recommended — are not nearly as dim as DeRose suggests.

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Henderson, David. "Motivated contextualism." Philosophical Studies 142, no. 1 (November 22, 2008): 119–31. http://dx.doi.org/10.1007/s11098-008-9306-1.

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Pynn, Geoff. "Pragmatic Contextualism." Metaphilosophy 46, no. 1 (January 2015): 26–51. http://dx.doi.org/10.1111/meta.12120.

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McKenna, Robin. "Interests Contextualism." Philosophia 39, no. 4 (March 31, 2011): 741–50. http://dx.doi.org/10.1007/s11406-011-9316-7.

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Wolf, Marina. "Overinterpretation or appropriation?" Institutionalization of science and the scientific community 1, no. 2020.1.1 (October 20, 2020): 58–68. http://dx.doi.org/10.47850/rl.2020.1.1.58-68.

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The article discusses various approaches to interpretation, which understand it as a universal method of the humanities. Particular attention we paid to the interpretations in U. Eco and E. Batti, who, although do not agree with each other, however, are opposed both to the philosophic or analytic understanding of interpretation, which we call the appropriationist approach. The way of interpreting the past inherent in appropriationism often threatens with overinterpretation, for which it is criticized by adepts of contextualism. We analyze the interpretation through the prism of three skeptical arguments we offered, “conceptual relativism”, “Gorgians’ minds”, “the part and the whole”. Skeptical arguments are often used in philosophy as an additional filter for testing the consistency of the concepts, and it is clearly seen that the contextualist concept of interpretation does not pass this filter. The thesis that appropriation is indeed a overinterpretation can be accepted under reserve that for a strictly philosophical way of reasoning and from within appropriationism, another version of interpretation is inconsistent.

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Barke, Antonia. "Epistemic Contextualism." Erkenntnis 61, no. 2-3 (November 2004): 353–73. http://dx.doi.org/10.1007/s10670-004-9273-7.

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Mascetti, Yaakov A. "Tokens of Love." Common Knowledge 27, no. 1 (January 1, 2021): 1–39. http://dx.doi.org/10.1215/0961754x-8723023.

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Contextualist scholars working on the rhetoric of corporeal presence in seventeenth-century English religious lyrics have naturally focused their attention on sacramental discourse of the Reformation era. As part of the Common Knowledge symposium on the future of contextualism, this full-length monograph, serialized in installments, argues that the contextualist focus on a single and time-limited “epistemic field” has resulted in a less than adequately ramified understanding of the poetry of John Donne, George Herbert, Aemilia Lanyer, and John Milton. What the contextualist approach misses is that even the religious discourses of the period were tied to a long and in no way local epistemological debate about signs and their meaning, whose roots are to be found in Greek and Latin rhetorical theory. This first installment of “Tokens of Love” commences a discussion of the role of classical pagan sign-theory in the development of Reformation sacramental discourse.

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Davies, Alex. "Faultless Disagreement Contextualism." Organon F 28, no. 3 (August 30, 2021): 557–80. http://dx.doi.org/10.31577/orgf.2021.28304.

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Feldman, Richard. "Contextualism and Skepticism." Nous 33, s13 (October 1999): 91–114. http://dx.doi.org/10.1111/0029-4624.33.s13.4.

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Sosa, Ernest. "Skepticism and Contextualism." Nous 34, s1 (October 2000): 1–18. http://dx.doi.org/10.1111/0029-4624.34.s1.1.

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Williams, Michael J. "Is Contextualism Statable?" Nous 34, s1 (October 2000): 80–85. http://dx.doi.org/10.1111/0029-4624.34.s1.10.

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Cohen, Stewart. "Contextualism and Skepticism." Nous 34, s1 (October 2000): 94–107. http://dx.doi.org/10.1111/0029-4624.34.s1.12.

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Adler, J. E. "Withdrawal and contextualism." Analysis 66, no. 4 (October 1, 2006): 280–85. http://dx.doi.org/10.1093/analys/66.4.280.

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Baumann, P. "Factivity and contextualism." Analysis 70, no. 1 (September 24, 2009): 82–89. http://dx.doi.org/10.1093/analys/anp125.

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Richard, Mark. "Contextualism and Relativism." Philosophical Studies 119, no. 1/2 (May 2004): 215–42. http://dx.doi.org/10.1023/b:phil.0000029358.77417.df.

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McGrath, Matthew. "CONTEXTUALISM AND INTELLECTUALISM." Philosophical Perspectives 24, no. 1 (December 2010): 383–405. http://dx.doi.org/10.1111/j.1520-8583.2010.00197.x.

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Adler, Jonathan E. "Withdrawal and contextualism." Analysis 66, no. 292 (October 2006): 280–85. http://dx.doi.org/10.1111/j.1467-8284.2006.00630.x.

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Recanati, François. "Contextualism and Polysemy." Dialectica 71, no. 3 (September 2017): 379–97. http://dx.doi.org/10.1111/1746-8361.12179.

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Binderup, Lars. "BROGAARD'S MORAL CONTEXTUALISM." Philosophical Quarterly 58, no. 232 (July 2008): 410–15. http://dx.doi.org/10.1111/j.1467-9213.2007.544.x.

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