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Books on the topic 'Dialectical Inquiry'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Dialectical practice in Tibetan philosophical culture: An ethnomethodological inquiry into formal reasoning. Rowman & Littlefield Publishers, 2004.

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2

Linares, Felipe Sánchez. Es ciencia la filosofía? Editora Política, 1990.

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3

Dialectics: A classical approach to inquiry. Ontos Verlag, 2007.

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4

Dialectic and dialogue: Plato's practice of philosophical inquiry. Northwestern University Press, 1998.

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5

Meyer, Michel. Questionnement et historicité. Presses universitaires de France, 2000.

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6

Ristiniemi, Jari. Experiential dialectics: An inquiry into the epistemological status and the methodological role of the experiential core in Paul Tillich's systematic thought. Almqvist & Wiksell International, 1987.

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7

The Emergence of Dialectical Theory: Philosophy and Political Inquiry. University Of Chicago Press, 2008.

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8

Garfinkel, Harold. Dialectical Practice in Tibetan Philosophical Culture: An Ethnomethodological Inquiry into Formal Reasoning. Rowman & Littlefield Publishers, Inc., 2004.

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9

Garfinkel, Harold. Dialectical Practice in Tibetan Philosophical Culture: An Ethnomethodological Inquiry into Formal Reasoning. Rowman & Littlefield Publishers, Inc., 2007.

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10

Faller, Stephen. Christianity and the Art of Wheelchair Maintenance: A Dialectical Inquiry at the End of the World. Cascade Books, 2018.

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11

Rescher, Nicholas. Dialectics: A Classical Approach to Inquiry. De Gruyter, Inc., 2007.

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12

Rescher, Nicholas. Dialectics: A Classical Approach to Inquiry. De Gruyter, Inc., 2007.

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13

Rescher, Nicholas. Dialectics: A Classical Approach to Inquiry. De Gruyter, Inc., 2007.

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14

Payne, Andrew. Studying Mathematics for the Sake of the Good. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198799023.003.0010.

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In this, the final chapter, the focus is on Socrates’ expectation that potential guardians will study mathematics for the purpose of understanding the Form of the Good. Mathematical studies contribute to this end by formulating definitions of mathematical entities that employ the notions of ratio and commensurability. As mathematicians work with visible figures and diagrams to prove their conclusions, they will come to see ratios and commensurability as a central aspect of their field. Definitions that employ the notions of commensurability then become the basis for dialectical inquiry leading

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15

Dialectics of Inquiry Across the Historical Social Sciences. Taylor & Francis Group, 2013.

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16

Baronov, David. Dialectics of Inquiry Across the Historical Social Sciences. Taylor & Francis Group, 2015.

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17

Goodhart, Michael. A Democratic Account of Injustice. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190692421.003.0006.

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Chapter 5 articulates a democratic account of injustice from the core principles of freedom and equality for everyone. My aim in this chapter is to show how theorists can do substantive normative or partisan work within the bifocal approach. This account locates injustice in deformities of power relations—in domination, oppression, and exploitation—and recommends specific feminist epistemological tools and dialectical methods of inquiry appropriate for a democratic conception of injustice. The chapter illustrates the advantages of the bifocal approach, showing how it changes the way we think a

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18

Baronov, David. The Dialectics of Inquiry Across the Historical Social Sciences. Routledge, 2013. http://dx.doi.org/10.4324/9781315871202.

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19

Gonzalez, Francisco. Dialectic and Dialogue: Plato's Practice of Philosophical Inquiry (SPEP). Northwestern University Press, 1998.

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20

Taylor, Kenneth A. Meaning Diminished. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198803447.001.0001.

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This book examines the dialectical role of semantic analysis within metaphysical inquiry. It argues that semantic analysis ought to be modest in its metaphysical pretensions in the sense that linguistic and conceptual analysis should not be expected to yield deep insight into either what exists or the nature of what exists. The argument turns on distinctions among narrowly linguistic semantics in the generative tradition and two varieties of broadly philosophical semantics which correspond to broad approaches to semantically infused metaphysical inquiry. In particular it distinguishes ideation

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21

Filmer, Paul, Barry Sandywell, Maurice Roche, David Silverman, and Michael Phillipson. Problems of Reflexivity and Dialectics in Sociological Inquiry: Language Theorizing Difference. Taylor & Francis Group, 2017.

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22

Sandywell, Barry. Problems of Reflexivity and Dialectics in Sociological Inquiry (RLE Social Theory). Routledge, 2014. http://dx.doi.org/10.4324/9781315763453.

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23

Problems of Reflexivity and Dialectics in Sociological Inquiry: Language Theorizing Difference. Taylor & Francis Group, 2014.

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24

Grossmann, Igor. Dialecticism across the Lifespan. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199348541.003.0005.

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Before dialecticism became a topic of empirical inquiry in cultural psychology, scholars in related disciplines had discussed dialecticism as a model of human development, as an essential component of maturity and wisdom. This chapter bridges these two perspectives, comparing conceptualizations of dialecticism in developmental and cultural psychology. After reviewing historical portrayals of dialecticism in various philosophical traditions, the chapter provides a comparison of historical characterizations with the contemporary treatment of dialecticism in human development and cultural psychol

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25

Bristow, Joseph. Wilde’s Abstractions. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198789260.003.0005.

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This chapter draws attention to Wilde’s methods of studying for his final examinations in Literæ Humaniores (or Greats) between 1876 and 1878, when he was an undergraduate at Magdalen College, Oxford. It looks closely at the substantial document that scholars usually refer to as the ‘Philosophy’ notebook: a 350-page set of notes that range across many of the modern areas of disciplinary inquiry that the Greats student was expected to know in addition to classical history, philosophy, and literature. Using as an example Wilde’s notes on the concept of abstraction, the chapter traces his engagem

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26

Clark, Virginia R. Dialectics of Religious Consciousness: An Inquiry into the Relationship Between Religion & Society. Pittenbruach Pr, 1990.

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27

Questionnement et historicite. Presses Universitaires de France (PUF), 2000.

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28

Gonzalez, Francisco Jose *. The tension between the means and end of philosophical inquiry: dialectic in Plato's early and middle dialogues. 1991.

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29

Storey, Mark. Time and Antiquity in American Empire. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198871507.001.0001.

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This is a book about two empires—ancient Rome and the United States—and what happens to historical time when we think about them together. Ranging from the present day to the late eighteenth century, it tracks how the political and cultural imagination turned Roman antiquity into an object of mutual recognition—an analogy—for the imperial US state, sometimes for the sake of its justification and perpetuation, and sometimes as a tool of critique and resistance. To tackle this, it is divided into three parts: an introduction that lays out the conceptual and methodological stakes, a second part o

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30

Experiential Dialectics: An Inquiry Into the Epistemological Status & the Methodological Role of the Experiential Core in Paul Tillich's System (Studia Philosophiae Religionis). Coronet Books, 1987.

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31

Redding, Paul. What Might it Mean to have a Systematic Idealist, but Anti-Platonist, Practical Philosophy? Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198778165.003.0002.

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While in broad agreement with Rorty’s emphasis on the role of redescription in Hegel’s method, and with his wish to free Hegel from the constraints of traditional metaphysics, this chapter argues against Rorty’s account of Hegel’s redescriptive methodology. His account is, it suggests, tied to a misleading Sartrean interpretation of Hegel’s famous “master–slave” dialectic—an interpretation that is in fact closer to Fichte’s use of the notion of recognition than Hegel’s own. When Hegel’s concept of recognition is understood in relation to the logic of his concept of the will, a more nuanced acc

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