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Journal articles on the topic 'Determinism (Philosophy)'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Lee, Choon-sig. "Exploring Technological Determinism in Technology Philosophy." Korean Association of Practical Arts Education 35, no. 3 (September 30, 2022): 57–72. http://dx.doi.org/10.24062/kpae.2022.35.3.57.

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The purpose of this study is to find out the implications of technological determinism by discussing the views of how technological development can change society and culture. The implications of technological determinism are as follows. First, the common structure of technological determinism has the categories of strong determinism and soft determinism. In particular, soft technological determinism proposes the possibility that society can change in a specific direction while technology interacts with other areas of society. Second, attitudes toward technology make the difference in technology determinism. Philosophical differences in technology are differences in attitudes towards technology, and these differences are important from a policy and decision-making point of view and affect perceptions of risks and opportunities. Third, even if strong technological determinism that does not impute technology as an autonomous agent is rejected, a soft technology deterministic view or emphasizing that technology power is a secondary change agent still presents a dilemma for human responsibility. Fourth, from the instrumental point of view of technology, technology is not regarded as an end in itself, but as a means to achieve educational goals. When making decisions about technology, educational goals and curriculum categories should follow technology from the philosophy of this instrumental view. Fifth, it should be explicitly noted that the viewpoint on technology is markedly different depending on the degree to which technology determinism is asserted in technology education. Finally, today's technology determinists are facing both positive and negative changes and developments brought about by the advent of social media. Social media has allowed people to connect with others anytime, anywhere, but has reduced real human interactions and face-to-face conversations.

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2

Shermer, M. "PHILOSOPHY: The Demon of Determinism." Science 300, no. 5616 (April 4, 2003): 56–57. http://dx.doi.org/10.1126/science.1084048.

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3

Siderits, Mark. "Determinism, Responsibility, and Asian Philosophy." Philosophy East and West 63, no. 1 (2013): 1–3. http://dx.doi.org/10.1353/pew.2013.0008.

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4

Tyugashev, Evgeny A. "Hegelian geographical determinism." Vestnik of Samara State Technical University. Series Philosophy 5, no. 3 (October 16, 2023): 103–12. http://dx.doi.org/10.17673/vsgtu-phil.2023.3.10.

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G.W.F. Hegels philosophy of history has a pronounced geographical profile. The hegelian geographical determinism develops the spontaneous materialism of J.G. Herders philosophy of history and emphasizes the role of the element of the sea as a factor of the universality of history. In accordance with the three main geographical moments of world history plateaus, river plains and sea coasts G.W.F. Hegel identifies and characterizes three types of social life based on cattle breeding, agriculture (with industry), merchant shipping. The methodological strategy of geographical determinism is relevant for socio-cultural studies of anthroposociogenesis and the logic of national cultures.

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5

Bernier, Paul. "Causation and Free Will in Early Buddhist Philosophy." Buddhist Studies Review 36, no. 2 (March 19, 2020): 191–220. http://dx.doi.org/10.1558/bsr.36779.

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Free will and determinism have recently attracted the attention of Buddhist scholars who have defended conflicting views on this issue. I argue that there is no reason to think that this problem cannot arise in Buddhist philosophy, since there are two senses of ‘free will’ that are compatible with the doctrine of non-self. I propose a reconstruction of a problem of free will and determinism in Early Buddhism, given a) the assumption that Buddhist causation entails universal causal determinism, and b) a crucial passage (A I 173–175) suggesting that Early Buddhism is committed to the principle of alternative possibilities which is arguably incompatible with a determinist interpretation of causation. This passage suggests that Early Buddhism must leave room for a robust, incompatibilist form of free will, and that a conception of indeterminist free will in the spirit of Robert Kane’s theory allows us to make sense of that notion.

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6

Millican, Peter. "Hume's Determinism." Canadian Journal of Philosophy 40, no. 4 (December 2010): 611–42. http://dx.doi.org/10.1080/00455091.2010.10716737.

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David Hume has traditionally been assumed to be a soft determinist or compatibilist, at least in the ‘reconciling project’ that he presents in Section 8 of the first Enquiry, entitled ‘Of liberty and necessity.’ Indeed, in encyclopedias and textbooks of Philosophy he is standardly taken to be one of the paradigm compatibilists, rivalled in significance only by Hobbes within the tradition passed down through Locke, Mill, Schlick and Ayer to recent writers such as Dennett and Frankfurt. Many Hume scholars also concur in viewing him as a determinist, for example (in date order) Norman Kemp Smith, Barry Stroud, A. J. Ayer, Paul Russell Don Garrett, Terence Penelhum, George Botterill, John Bricke, and John Wright. My main purpose in this paper will be to provide the evidence to substantiate this traditional interpretation, which has hitherto been widely assumed rather than defended. In the absence of such a defence, the consensus has been left open to challenge, most notably in a recent paper and a subsequent book by James Harris, who boldly claims that Hume ‘does not subscribe to determinism of any kind, whether Hobbesian or merely nomological.’

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7

Papazian, Michael B. "Determinism and Freedom in Stoic Philosophy." Ancient Philosophy 21, no. 1 (2001): 227–31. http://dx.doi.org/10.5840/ancientphil200121120.

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8

Rist, John M. "Determinism and Freedom in Stoic Philosophy." International Philosophical Quarterly 40, no. 3 (2000): 378–79. http://dx.doi.org/10.5840/ipq200040321.

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9

Cohen, Naomi G. "Determinism and Freedom in Stoic Philosophy." International Studies in Philosophy 35, no. 4 (2003): 170–72. http://dx.doi.org/10.5840/intstudphil200335434.

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10

Meyer, S. S. "Determinism and Freedom in Stoic Philosophy." Philosophical Review 112, no. 3 (July 1, 2003): 405–9. http://dx.doi.org/10.1215/00318108-112-3-405.

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11

Maar, Alexander. "Notes on Ernest Nagel’s Philosophy of History." História da Historiografia: International Journal of Theory and History of Historiography 15, no. 40 (December 31, 2022): 32–59. http://dx.doi.org/10.15848/hh.v15i40.1869.

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In this article, I analyse common arguments raised against historical determinism. I refer to the treatment given to the topic by Ernest Nagel in “Determinism in History” (1959). Nagel identifies five different arguments which allegedly show that history is not deterministic and argues that they fall short. I revisit, re-evaluate, and make amendments to these arguments. Special attention is given to one of them: The argument that the emergence of novelties in human affairs would be incompatible with the standard view of determinism. I use the theory of convergent evolution to clarify why novelties cannot be used against the deterministic assumption, especially if by determinism we mean only the ontological sense of the doctrine – which I call uniqueness of evolution – and not predictive determinism. I conclude that common attacks on the possibility of historical determinism are grounded on incomplete human knowledge of the historical world.

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12

Walhout, Donald. "Julia Gulliver As Philosopher." Hypatia 16, no. 1 (2001): 72–89. http://dx.doi.org/10.1111/j.1527-2001.2001.tb01050.x.

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This article introduces a little-known woman philosopher, Julia Gulliver, from the late nineteenth and early twentieth centuries. Fottowing a biographical sketch, the article discusses four illustrations of Gulliver's philosophical work. These illustrations deal with freedom and determinism, philosophy of religion, democracy, and philosophy of education. A concluding estimate of Gulliver's legacy suggests that her significance lies mainly in her applied philosophy and in her leadership as a philosophically-minded educator.

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13

Sattig, Thomas. "Pluralism and Determinism." Journal of Philosophy 111, no. 3 (2014): 135–50. http://dx.doi.org/10.5840/jphil201411138.

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14

Bobzien, Susanne. "Early Stoic Determinism." Revue de métaphysique et de morale 48, no. 4 (2005): 489. http://dx.doi.org/10.3917/rmm.054.0489.

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15

Williams, Gregory. "McTaggart’s Logical Determinism." Idealistic Studies 17, no. 3 (1987): 219–29. http://dx.doi.org/10.5840/idstudies198717332.

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16

Wassermann, Gerhard D. "Morality and Determinism." Philosophy 63, no. 244 (April 1988): 211–30. http://dx.doi.org/10.1017/s0031819100043370.

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This paper is intended as a contribution to a recent vigorous debate in The Times, between the distinguished journalist Bernard Levin, the eminent Oxford economist Wilfred Beckerman and the Archbishop of York, John Habgood, among others. The debate concerns morality, ‘free will’ and determinism. As a former German (now British) Jew, who lost close relatives at Auschwitz (e.g. my mother's sister) and who suffered personally severely in my youth under daily virulent Nazi persecution (even from schoolmasters who earlier professed to be ‘good democrats’ but were vicious antisemites), I obviously cannot remain strictly detached and neutral. Yet, I shall attempt to retain as much neutrality as possible, since I think that the main rivals in this debate have all some very relevant, interesting and valid things to say. Let me also state other, probably very relevant, biases. I am an ardent Zionist (and have been so since the experiences of my youth). In addition, I am a diehard mechanistic materialist as regards basic philosophy, although I am tolerant of other people's religious feelings, because I realize that my materialism is as metaphysical as their religious views. With this as background let me return to the technical issues. Obviously, in a philosophical journal one can write at a level above that of The Times, where there is, perhaps, insufficient room to debate philosophical, biological, physical and other niceties in some depth.

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17

Flew, Antony. "Anti-Social Determinism." Philosophy 69, no. 267 (January 1994): 21–33. http://dx.doi.org/10.1017/s0031819100046593.

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The general moral decline widely perceived to be in process in both the UK and the USA is no doubt the effect of many causes. The present paper attends to only one, the de-moralization more or less unintentionally encouraged by the working of the machinery of the welfare state, and then further encouraged by a deliberate and systematic de-moralization of that machinery. It attempts to undermine a main assumption supporting that de-moralization, and thus contribute to the campaign for re-moralization waged in recent years by, among others, the Social Affairs Unit (SAU) in London and like-minded think-tanks in the USA.

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18

Steward, H. C. "Determinism and Inevitability." Philosophical Studies 130, no. 3 (September 2006): 535–63. http://dx.doi.org/10.1007/s11098-004-5955-x.

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19

Müller, Thomas, and Tomasz Placek. "Defining Determinism." British Journal for the Philosophy of Science 69, no. 1 (March 1, 2018): 215–52. http://dx.doi.org/10.1093/bjps/axv049.

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20

Vogl, Joseph. "(History of) Economic Knowledge Freed from Determinism." Erasmus Journal for Philosophy and Economics 12, no. 1 (July 24, 2019): 73–92. http://dx.doi.org/10.23941/ejpe.v12i1.409.

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The Erasmus Journal for Philosophy and Economics (EJPE) interviewed Vogl about his intellectual career, his relationship to the history and philosophy of economics, and his perspective on the analysis of contemporary capitalism.

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21

Haynes, Sandra D., Don Rojas, and Wayne Viney. "Free Will, Determinism, and Punishment." Psychological Reports 93, no. 3_suppl (December 2003): 1013–21. http://dx.doi.org/10.2466/pr0.2003.93.3f.1013.

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Determinists were compared with weak, moderate, and strong libertarians with respect to philosophy of punishment. Data provided support for the contention that determinists are less punitive than libertarians.

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22

Buss, Sarah, and Martha Klein. "Determinism, Blameworthiness, and Deprivation." Philosophical Review 102, no. 1 (January 1993): 136. http://dx.doi.org/10.2307/2185673.

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23

Cockburn, David, and Martha Klein. "Determinism, Blameworthiness, and Deprication." Philosophical Quarterly 41, no. 162 (January 1991): 120. http://dx.doi.org/10.2307/2219803.

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24

Kane, Robert, and Roy Weatherford. "The Implications of Determinism." Philosophical Quarterly 43, no. 172 (July 1993): 387. http://dx.doi.org/10.2307/2219909.

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25

Shanks, Niall. "Quantum Mechanics and Determinism." Philosophical Quarterly 43, no. 170 (January 1993): 20. http://dx.doi.org/10.2307/2219939.

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26

Shute, Sara. "A Theory of Determinism." International Studies in Philosophy 24, no. 1 (1992): 106–7. http://dx.doi.org/10.5840/intstudphil199224130.

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27

Latham, Noa. "Determinism, Randomness, and Value." Philosophical Topics 32, no. 1 (2004): 153–67. http://dx.doi.org/10.5840/philtopics2004321/221.

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28

Benovsky, Jiri. "Branching and (In)determinism." Philosophical Papers 42, no. 2 (July 2013): 151–73. http://dx.doi.org/10.1080/05568641.2013.806286.

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29

Eagle, Antony. "Chance, determinism, and unsettledness." Philosophical Studies 176, no. 3 (January 19, 2018): 781–802. http://dx.doi.org/10.1007/s11098-018-1039-1.

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30

Rich, Gregory. "Softening up hard determinism." Philosophia 15, no. 1-2 (September 1985): 79–84. http://dx.doi.org/10.1007/bf02379216.

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31

Rojek, Krzysztof. "The twilight of determinism and categorical openness of determination in the context of expounding the issue of freedom." Kultura i Wartości 31 (August 30, 2021): 43–61. http://dx.doi.org/10.17951/kw.2021.31.43-61.

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While the classical form of determinism seems to be in regress as the thesis of physical indeterminism has now been justified, the deterministic model of scientific description of phenomena has not been devalued in science methodologies. However, the present disciplinary forms of determinisms do not represent an unambiguous, uniform, universal, absolute and directly determining pattern, appropriately typical for the classical concept of determinism. In the context of deliberations on the issue of freedom, that fact prompts thinking on the scope of contemporary deterministic elucidations as well as queries whether contemporary compatibilist explanations are still valid with regard to incoherent determinisms. Examining the category of determination will help, among others, to assess the adequacy of Nicolai Hartmann’s philosophy against the background of the on-going dispute over freedom. The thesis of determinative pluralism, rooted in the ontology of the real being, points to the axiological context as indispensable for explaining the problem of freedom, as it is going beyond its often narrowed framework.

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32

Brighouse, Carolyn. "Determinism and Modality." British Journal for the Philosophy of Science 48, no. 4 (December 1, 1997): 465–81. http://dx.doi.org/10.1093/bjps/48.4.465.

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33

Zimba, Jason. "Inertia and Determinism." British Journal for the Philosophy of Science 59, no. 3 (September 1, 2008): 417–28. http://dx.doi.org/10.1093/bjps/axn016.

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34

Pietarinen, Ahti-Veikko. "Overcoming Substantivism-Determinism with Pragmatist Philosophy of Technology." Acta Baltica Historiae et Philosophiae Scientiarum 8, no. 2 (December 10, 2020): 144–55. http://dx.doi.org/10.11590/abhps.2020.2.09.

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Carl Sagan (1990) famously lamented how “we live in a society exquisitely dependent on science and technology, in which hardly anyone knows about science and technology. This is a clear prescription for disaster”. One might add that in contemporary societies, people know about the philosophy of science and technology even less.

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35

Brown, Eric. "Topics in Stoic Philosophy, and: Determinism and Freedom in Stoic Philosophy (review)." Journal of the History of Philosophy 38, no. 3 (2000): 432–34. http://dx.doi.org/10.1353/hph.2005.0047.

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36

Knaster, Stephen M. "How the Self-Defeating Argument Against Determinism Defeats Itself." Dialogue 25, no. 2 (1986): 239–44. http://dx.doi.org/10.1017/s0012217300048770.

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There is a well-known argument which is an attempt to show that all arguments in favour of determinism are self-defeating. Proponents of the Determinism-Is-Self-Defeating Argument (hereafter referred to as DISDA) claim that all pro-deterministic arguments, if successful, undermine rationality and epistemic justification. Indeed, the proponents of DISDA claim that since the truth of determinism implies that we cannot claim to know the truth of any proposition, then it follows, of course, that proponents of determinism cannot claim to know that determinism is itself true. Hence, the self-defeating nature of determinism.

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37

Gołosz, Jerzy. "Structural Essentialism and Determinism." Erkenntnis 63, no. 1 (July 2005): 73–100. http://dx.doi.org/10.1007/s10670-005-4699-0.

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38

Placek, Tomasz, Jacek Wawer, and Leszek Wroński. "Causes and (in)Determinism." Erkenntnis 79, S3 (February 21, 2013): 339–41. http://dx.doi.org/10.1007/s10670-013-9458-z.

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39

Duus-Otterström, Göran. "Betting Against Hard Determinism." Res Publica 14, no. 3 (September 2008): 219–35. http://dx.doi.org/10.1007/s11158-008-9059-x.

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40

Weintraub, Ruth. "Psychological determinism and rationality." Erkenntnis 43, no. 1 (July 1995): 67–79. http://dx.doi.org/10.1007/bf01131840.

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41

MISZTAL, BARBARA, and DIETER FREUNDLIEB. "THE CURIOUS HISTORICAL DETERMINISM OF RANDALL COLLINS." European Journal of Sociology 44, no. 2 (August 2003): 247–69. http://dx.doi.org/10.1017/s0003975603001267.

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Randall Collins' The Sociology of Philosophies: A Global Theory of Intellectual Change (1998) examines and compares communities of intellectuals linked as networks in ancient and medieval China and India, medieval and modern Japan, ancient Greece, medieval Islam and Judaism, medieval Christendom and modern Europe. The book has been the subject of many interesting and often positive reflections (for example, European Journal of Social Theory 3 (I), 2000; Review Symposium or reviews in Sociological Theory 19 (I), March 2001). However, it has also attracted a number of critical reviews (for example, reviews in Philosophy of the Social Sciences 30 (2), June 2000). Since not many books achieve such notoriety, it is worthwhile to rethink Collins' controversial approach. The aim of this paper is to encourage further debates of notions and issues presented in Collins' book. We would like, by joining two voices—sociologist and philosopher—to reopen discussion of Collins' attempt to discover a universality of patterns of intellectual change, as we think that more interpretative rather than explanatory versions of our respective disciplines can enrich our understanding of blueprints of intellectual creativity.

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42

Phillips, I. "Morgenbesser cases and closet determinism." Analysis 67, no. 1 (January 1, 2007): 42–49. http://dx.doi.org/10.1093/analys/67.1.42.

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43

Suppes, Patrick. "The Transcendental Character of Determinism." Midwest Studies in Philosophy 18 (1993): 242–57. http://dx.doi.org/10.1111/j.1475-4975.1993.tb00266.x.

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44

Phillips, Ian. "Morgenbesser cases and closet determinism." Analysis 67, no. 293 (January 2007): 42–49. http://dx.doi.org/10.1111/j.1467-8284.2007.00647.x.

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45

Cobb, Jeffrey. "DETERMINISM, AFFIRMATION, AND FREE CHOICE." Southern Journal of Philosophy 24, no. 1 (March 1986): 9–17. http://dx.doi.org/10.1111/j.2041-6962.1986.tb00433.x.

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46

House, I. W. O. "Flew on Anti-Social Determinism." Philosophy 70, no. 271 (January 1995): 111–13. http://dx.doi.org/10.1017/s0031819100042121.

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47

Flew, Antony. "‘Morality and Determinism’: Two Comments." Philosophy 64, no. 247 (January 1989): 98–103. http://dx.doi.org/10.1017/s0031819100044077.

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48

Rodd, Rosemary. "The Challenge of Biological Determinism." Philosophy 62, no. 239 (January 1987): 84–93. http://dx.doi.org/10.1017/s0031819100038614.

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Biological theories about the nature and origin of ethics are important, j both because they may be largely true, and because distorted versions are sometimes effective in moulding people's ethical beliefs in curious i ways. The pernicious effects (real and supposed) which sometimes follow the application of biology to ethics stem from an assortment of misinterpretations, while, correctly interpreted, even the most extreme biological determinism need not be supposed to diminish the worth of conscious individuals, nor be incompatible with genuinely ethical behaviour.

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49

Hüttemann, Andreas. "Determinismus – eine empirische These." Zeitschrift für philosophische Forschung 76, no. 4 (December 15, 2022): 479–509. http://dx.doi.org/10.3196/004433022836164969.

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In some German-language contributions to the debate on free will, it is assumed or claimed that determinism is not an empirically verifiable thesis. Peter Bieri, for example, thinks that one must presuppose determinism in order to understand the world as a conceivable world. Determinism would then not be an empirical thesis, but rather a condition without which the conceivability of the world cannot be thought (Bieri 2001, 15/16). Geert Keil writes that determinism "can neither be verified nor falsified experimentally and therefore determinism [is] a metaphysical thesis, not a scientific one" (Keil 2018, 58). In contrast to these two claims, I will argue that determinism is most usefully conceived as an empirical thesis whose verification faces many difficulties. These difficulties, however, are not fundamentally different from those faced by other empirical theses.

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50

Maar, Alexander. "Kinds of Determinism in Science." Principia: an international journal of epistemology 23, no. 3 (December 31, 2019): 503–28. http://dx.doi.org/10.5007/1808-1711.2019v23n3p503.

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Determinism is a doctrine or assumption best defined in the realm of the natural sciences. In this paper I explain in detail the four senses of determinism, from the most fundamental metaphysical sense, to the most complex epistemic (predictive) sense. I take as a starting point the analysis of determinism offered by Stephen Kellert. Each of these senses is then expounded and commented with a view to explore some of the implications of each of them in theoretical physics. The most important of my tasks in this paper is to differentiate between the metaphysical and epistemic consequences of the deterministic assumption. My objective is to show that determinism as an ontological tenet is capable of withstanding criticism, even though predictive determinism is likely to be false.

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