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Nugroho, Yulius Setyo. "Pengetahuan dan Kebenaran: Membincang Karakteristik Epistemologi Barat dan Epistemologi Timur." Aradha: Journal of Divinity, Peace and Conflict Studies 4, no. 2 (2025): 103–22. https://doi.org/10.21460/aradha.2024.42.1327.
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AbstractThis research aims to explore the differences and similarities between the characteristics of Western epistemology and Eastern epistemology. This research uses a qualitative method by conducting a study of literature and literature, both in the form of books, journals and other supporting documents. The results showed that first, the characteristics of western epistemology include: [1] the approach to knowledge is based on rationality and sensory experience, [2] the knowledge obtained is objective and analytical, [3] the relationship with religion is separate, and [4] the validity of knowledge is obtained through correspondence theory of truth , coherence theory of truth and pragmatic theory of truth ; second, the characteristics of eastern epistemology include: [1] the approach to knowledge is based on aspects of intuition; [2] the knowledge obtained is subjective and synthesized; [3] the relationship with religion is related, especially in causal relations; and [4] the validity of knowledge is obtained through consensus theory of truth and aletheia theory of truth; and third, western epistemology and eastern epistemology have similarities in several respects, namely about [1] the mystery of knowledge and truth, [2] humans as subject-objects of knowledge and truth, and [3] the usefulness of knowledge and truth. AbstrakPenelitian ini bertujuan mengali perbedaan dan persamaan karakteristik epistemologi barat dan epistemologi timur. Penelitian ini menggunakan metode kualitatif dengan melakukan kajian terhadap pustaka dan literatur, baik dalam bentuk buku, jurnal maupun dokumen pendukung lainnya. Hasil penelitian menunjukan bahwa pertama, karakteristik epistemology barat meliputi: [1] pendekatan pengetahuan didasarkan pada rasionalitas dan pengalaman indrawi, [2] pengetahuan yang didapatkan bersifat objektif dan analitis, [3] hubungan dengan agama bersifat terpisah, dan [4] validitas pengetahuan diperoleh melalui correspondence theory of truth (kebenaran korespondensi), coherence theory of truth (kebenaran koherensi) dan pragmatic theory of truth (kebenaran pragmatis); kedua, karakteristik epistemologi timur meliputi: [1] pendekatan terhadap pengetahuan didasarkan pada aspek intuisi; [2] pengetahuan yang didapatkan bersifat subjektif dan sintesis; [3] hubungan dengan agama bersifat terkait, khususnya dalam relasi sebab akibat; dan [4] validitas pengetahuan diperoleh melalui consensus theory of truth (kebenaran konsensus) dan aletheia theory of truth (kebenaran penyingkapan/ pewahyuan); dan ketiga, epistemologi barat dan epistemologi timur memiliki kesamaan dalam beberapa hal, yaitu tentang [1] misteri pengetahuan dan kebenaran, [2] manusia sebagai subjek-objek pengetahuan dan kebenaran, dan [3] kebermanfaatan pengetahuan dan kebenaran
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McKenna, Robin. "A Non-Ideal Theory of Knowledge." Aristotelian Society Supplementary Volume 98, no. 1 (2024): 93–112. http://dx.doi.org/10.1093/arisup/akae003.
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Abstract In her article in this volume Linda Martín Alcoff makes the case for a form of political epistemology that denaturalizes, in the sense of historically and socially situating, procedures of knowledge production and distribution. She pursues this project via a discussion of three twentieth-century thinkers (Horkheimer, Habermas and Foucault) who, she argues, pursued this form of political epistemology, albeit in different ways, and to different ends. In this article I pursue a similar project, but within a different tradition, one that grows out of naturalized epistemology.
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L., Udaya Kumar, Xuan Tam Vo, Sreekant P., and Kesalu P. "FUNDAMENTALS OF NAGARJUNA'S THEORY OF KNOWLEDGE." International Journal of Interdisciplinary Research in Arts and Humanities 3, no. 2 (2018): 76–78. https://doi.org/10.5281/zenodo.1490495.
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Buddhist tradition of logic and epistemology started with Dinnaga approximately one thousand years after the mahaparinirvana of the Sakyamuni Buddha. Though the topics of this tradition were traced back to the earliest teachings of the Buddha in Nikaya literature and some philosophical works of many famous Buddhist thinkers like Nagarjuna, Asanga, Vasubandhu, it was Dinnaga who officially founded this logico-epistemological system. We must recognize that the contribution of Buddhism to profound system of logic and epistemology of Indian philosophy began with Dinnaga. Dinnaga was the fist Buddhist thinker who set up and systematized the Buddhist theory of knowledge which has been definitely the foundation of later Buddhist development of epistemology carried out by Dharmakirti, Dharmottara, Santaraksita, Kamalasila. Jnanasrimitra and Ratnakirti. It is true that Dinnaga keeps an important position in both Buddhist and Indian history of epistemology. He is said to have inaugurated new era in the history of logic and epistemology insofar. By treating the theory of the means of knowledge as a subject by itself, he departed from the usual observation of the previous Hindu schools which used to deal with both the means of knowledge and the objects of knowledge together. It is necessary that there should be many attempts on the study of Dinnaga’s philosophy so that his role in Buddhist logico-epistemological system is certified. This study is one of them.
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Muminjonova, Zilolaxon, and Gulhayo Ismoilova. "PHILOSOPHY OF KNOWLEDGE (EPISTEMOLOGY)." MODERN SCIENCE АND RESEARCH 3, no. 4 (2024): 581–86. https://doi.org/10.5281/zenodo.11109221.
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<em>The article talks about the subject of the theory of knowledge, the main types of knowledge, the interaction of the subject and the object in knowledge, the forms of knowledge at the emotional level, the forms of empirical knowledge, and the methods of philosophy.</em>
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Gómez-Alonso, Modesto. "Against a Nomic Virtue Epistemology." Análisis. Revista de investigación filosófica 3, no. 2 (2017): 283. http://dx.doi.org/10.26754/ojs_arif/a.rif.201621573.
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AbstractIn Judgment and Agency, Ernest Sosa argues for a particular methodology –what he calls ‘metaphysical analysis’– whose aim is to provide a speci c sort of explanation of knowledge –a metaphysical explanation–. As I read it, this revolutionary step points to the bulk of the ontological dispositional web that necessarily sustains a virtue epistemology, contributes to a proper understanding of accidentality in epistemology, and breaks the hold of Humean contingency. I will argue that Sosa’s account of the constitution of knowledge is not only able to rule out apparent counterexamples to a robust virtue epistemology, as well as to combine rational integration and knowledge explanation, but that also breaks the Pyrrhonian (and internalist) impasse. I will also argue that a principled distinction between cases of knowledge and cases of mimicking is unavailable to anti-luck virtue epistemologists, so that they face a dilemma between their theory collapsing into a robust virtue epistemology or its collapsing into a form of nomic virtue epistemology. What binds anti-luck virtue epistemologies and nomic theories together is a common problem in binding, one that is absent from a theory, such as Sosa’s theory, that locates knowledge in the domain of higher-order competences and rational guidance. Keywords: Anti-luck virtue epistemology; dispositional directedness; Humean contingency; mimics; nomic necessities. Resumen:En Judgment and Agency, Ernest Sosa defiende una metodología específica –a la que denomina ‘análisis metafísico’– cuya función es la de proporcionar una explicación particular del conocimiento –una explicación metafísica–. Se trata de un procedi- miento signi cativo, que apunta a la red disposicional que necesariamente sostiene a la epistemología de virtudes, contribuye a la comprensión adecuada de la acciden- talidad en epistemología, y rompe el dominio de la contingencia humeana. En este artículo argumento que la explicación que Sosa proporciona de la constitución del conocimiento, además de evitar aparentes contraejemplos para una epistemología de virtudes robusta y de combinar la explicación del conocimiento y la integración racional, es una herramienta fundamental para contrarrestar las intuiciones pirrónicas (e internistas). También argumento que la ‘epistemología de virtudes anti-suerte’ es incapaz de establecer una diferencia razonada entre casos de conocimiento y casos de acierto accidental debidos a la intervención de bloqueadores epistémicos (mimics), de forma que dicha teoría solo puede optar entre una epistemología de virtudes robusta y una epistemología de virtudes nómica. Es el problema de la combinación adecuada de los factores que contribuyen al conocimiento aquello que vincula epistemología de virtudes nómica y epistemología de virtudes anti-suerte. Dicho problema no existe en teorías como la de Sosa, teorías para las que el conocimiento es explicable en función de competencias de segundo orden y guía racional apropiada.Palabras Clave: Bloqueadores epistémicos; contingencia humeana; direccionalidad disposicional; epistemología de virtudes anti-suerte; necesidades nómicas.
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Faria, Domingos. "A Knowledge-First Account of Group Knowledge." Logos & Episteme 13, no. 1 (2022): 37–53. http://dx.doi.org/10.5840/logos-episteme20221312.
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The aim of this paper is to relate two trending topics in contemporary epistemology: the discussion of group knowledge and the discussion of knowledge-first approach. In social epistemology no one has seriously applied and developed Williamson’s theory of knowledge-first approach to the case of group knowledge yet. For example, scholars of group knowledge typically assume that knowledge is analyzed in terms of more basic concepts, such as group belief or acceptance, group justification, and so on. However, if Williamson’s theory of knowledge is correct, these are not good analyzes for understanding group knowledge. For, in such framework, knowledge is not analyzed in terms of belief and justification, and the same should apply to group knowledge. Thus, we propose to analyze which consequences Williamson’s theory has for social epistemology, namely for an understanding of group knowledge. The questions that will guide this article are the following: What is a knowledge-first approach to group knowledge? And what does a knowledge-first approach teach us with regard to one of the most pressing issues of social epistemology, namely the dispute between summativists and non-summativists accounts of groups? We claim that a knowledge-first account of group knowledge can be offered and that it favors non-summativism.
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Demin, T.S. "Bruno Latour and analytic epistemology." Sociology of Power, no. 2 (June 7, 2019): 116–35. https://doi.org/10.22394/2074-0492-2019-2-116-135.
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In the article, the author examines the theory of knowledge of Bruno Latour from the perspective of analytic epistemology. Representatives of this approach-as well as Bruno Latour himself- are trying to answer the question: "What is knowledge?". The author explicates the difference between Latour's theory and the basic premises of the analytic epistemologists. In order to do this, the author highlights the theoretical foundations of Latour's theory of knowledge and demonstrates the conventions in the analysis of knowledge which this approach violates. Using the distinctions of analytic epistemology, the author classifies Latour's theory as a purist antisceptic invariantistic externalism. Such a theoretical position is one of the most common views on knowledge in this field. This classification of Latour's views makes it possible to identify the problems specific to this position. The author demonstrates that Latour's theory avoids some of these problems, that some of the problems have a solution specific to this theory, and that some of the problems are not specifically addressed within it. The advantage of Latour's theory is that it copes well with the two main challenges of analytic theories of knowledge: the Gettier problem and the prob- 117 lem of skepticism. In the conclusion, the author offers a critique specific to Latour's theory and presents possible objections to it.
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Laetz, Brian. "Epistemology neutralized." Disputatio 3, no. 28 (2010): 259–74. http://dx.doi.org/10.2478/disp-2010-0001.
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Abstract The thesis that knowledge is a partly evaluative concept is now a widespread view in epistemology, informing some prominent debates in the field. Typically, the view is embraced on the grounds that justification is a necessary condition for knowledge and a normative concept — a reasonable motivation. However, the view also has counterintuitive implications, which have been neglected. In particular, it implies that J.L. Mackie’s error-theory of value entails global epistemic scepticism and that any true knowledge claim suffices to prove the error-theory is false. In this paper, I elaborate these difficulties and address objections at length.
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Shamshiri, M. "The theory of knowledge in contemporary epistemology." Journal of Fundamental and Applied Sciences 8, no. 3 (2016): 30. http://dx.doi.org/10.4314/jfas.v8i3s.164.
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Gribkov, Andrey A. "Theory of Knowledge and General Systems Theory." Общество: философия, история, культура, no. 7 (July 19, 2023): 21–27. http://dx.doi.org/10.24158/fik.2023.7.2.
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The article considers the possibility of solving the fundamental problems of cognition through the use of gen-eral systems theory as an epistemology. For this purpose it is necessary to develop and expand the general theory of systems, which is achieved through its rethinking from the position of essentialism. The expected properties of such a reinterpreted general theory of systems will give it an advantage over epistemology. These advantages are due to the greater transparency of the general theory of systems, as well as the orientation to the traductive methods of thinking, best suited to the task of forming a system of knowledge as a model of be-ing with unattainable absolute certainty. In the framework of the general theory of systems (reinterpreted from the position of essentialism) the problem of cognizability of the world is solved based on the recognition of the existence of isomorphisms – the most important empirical fact, confirming the finite complexity of the world and the possibility of its cognition. According to the general theory of systems, the limitedness of our knowledge refers to particularities, minor details, but not to the general understanding of forms, phenomena and the laws of the universe corresponding to them.
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Pacewicz, Artur. "Plato and the Classical Theory of Knowledge." Folia Philosophica 42, no. 2 (2019): 91–114. http://dx.doi.org/10.31261/fp.8515.
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In this paper, the notion of the classical theory of knowledge is analysed with reference to its primary source – the philosophy of Plato. A point of departure for this analysis is the description of the classical theory of knowledge presented by Jan Woleński in his book Epistemology (but it can be also found in the works of other researchers devoted to epistemology). His statements about Plato are examined in the context of Plato’s thought. The dialogues Apology, Gorgias, Meno, fragments of the Republic, Theaetetus, Timaeus and the testimonies about the so-called agrapha dogmata are especially taken into consideration.
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Ullah, AMM Sharif. "Concept Map and Knowledge." Education Sciences 10, no. 9 (2020): 246. http://dx.doi.org/10.3390/educsci10090246.
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Talekar, P. R. "Epistemology of Shaiva Siddhanta Philosophy." International Journal of Advance and Applied Research 5, no. 17 (2024): 152–56. https://doi.org/10.5281/zenodo.12180170.
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The objective of the research paper on Epistemology of Shaiva Siddhanta Philosophy is to communicate the highest truth related to human being, material world and God. The epistemology of Shaiva Siddhanta deals with both the forms that is Svarupa Lakshana and Tatastha Lakshana of the three eternal substances – 1) Pati (God), Pashu (Soul) and Pasha (Bond). In our country, Bharat and the world, both the Philosopher’s and Psychologist researched on the Theory of Knowledge (Jnana-Mimamsa). Epistemology means, the philosophical study of the nature, origin and limits of the human being’s knowledge. That is why the human society is suffering. Therefore, the purpose of the research paper is to make aware of the Epistemology of Shaiva Siddhanta Philosophy for their spiritual progress, growth and success. So that they can built their right knowledge and reason. There will be only truth and knowledge in the social world. In the epistemology of Shaiva Siddhanta philosophy, one can have experimental knowledge of a thing by means of the pramanas, called Perception, Inference and verbal testimony. The Shaiva Siddhant first rejects the view that these are pramanas and then claims them to be merely vyanjakas, which are not at all independent of each Other. The focus of epistemology of Shaiva Siddhanta philosophy concept of theory of knowledge depends on their experience of the quality, activity, relation and so on. They may be lower or higher type of knowledge. According to Shaiva Siddhanta relational knowledge is a synthetic construction of the mind. In this research we have merely to admit that we can have some sense-data on every occasion of sensing. The theory of knowledge is communicated by body, mind, senses and intellect of the self (soul) with others body, mind, senses and intellect of the souls.
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Judycki, Stanisław. "O celach filozoficznej teorii poznania. Uwagi w związku z książką Adama Groblera „Epistemologia. Sandwiczowa teoria wiedzy”." Studia Philosophica Wratislaviensia 17, no. 3 (2022): 35–42. http://dx.doi.org/10.19195/1895-8001.17.3.5.
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The article concerns the epistemological views of Adam Grobler contained in his book Epistemologia (2019). The first part of the article lists the basic goals that were set for the philosophical theory of knowledge, namely, distinguishing types of knowledge, discovering the essence of knowledge, describing and assessing human epistemic situation in the world, considering the most general idea of knowledge, confronting the issue of global skepticism, grounding human knowledge, considering the issue of starting point in philosophy, showing the genesis of human knowledge (Kant, Husserl), considering the phenomenon–reality opposition and the opposition of categories of being and categories of thinking, abandoning the maximalistic epistemology in favour of naturalized epistemology. In the second part of the text, Adam Grobler’s epistemological position is diagnosed as (pragmatically motivated) skepticism.
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Fett, João Rizzio Vicente. "Sorte, Virtude, e Anulabilidade Epistêmica." Principia: an international journal of epistemology 20, no. 2 (2017): 179. http://dx.doi.org/10.5007/1808-1711.2016v20n2p179.
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http://dx.doi.org/10.5007/1808-1711.2016v20n2p179 Duncan Pritchard has suggested that anti-luck epistemology and virtue epistemology are the best options to solve the Gettier problem. Nonetheless, there are challenging problems for both of them in the literature. Pritchard holds that his anti-luck virtue epistemology puts together the correct intuitions from both anti-luck epistemology and virtue epistemology and avoids their problems. Contra Pritchard, we believe that there is already a satisfactory theory on offer, namely, the defeasibility theory of knowledge. In this essay we intend (i) to examine Pritchard’s anti-luck virtue epistemology, and (ii) to defend the defeasibility theory of knowledge as an alternative to Pritchard’s theory. We will provide the reader with reasons for believing that the defeasibility theory is better than Pritchard’s theory because the former is more economic and more ecumenical than the latter, since it goes without non-epistemic notions and remains neutral as for the internalism vs. externalism debate.
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Furqoni, Hafas. "SIGNIFIKANSI KAJIAN METODOLOGI DALAM PENGEMBANGAN BODY OF KNOWLEDGE EKONOMI ISLAM." Equilibrium: Jurnal Ekonomi Syariah 4, no. 1 (2017): 179. http://dx.doi.org/10.21043/equilibrium.v4i1.1843.
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<p><em>Methodology in science philosophy study is usually discussed in the epistemological discussions which discuss nature, source, concept and theory of knowledge. Methodological discourse, therefore, follows the development of science phylosophy and epistemology discourse. However, there are differences in discussion focus and scope between epistemology and methodology. In epistemology, we study theory of knowledge, its nature and scope, while in methodology we study how to appraise a theory and evaluate it by scientific justification. As a new discipline, methodological discussion in Islamic economics is very important to develop the foundations of the discipline. A solid methodology would help to develop Islamic economics from its own sources of knowledge and use its own philosophical foundations. This paper aims to observe the relationship of Islamic epistemology and methodology of Islamic economics, the nature of Islamic economic methodology and its significance in developing Islamic economics.</em></p>
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Grobler, Adam. "Odpowiedź dyskutantom." Studia Philosophica Wratislaviensia 17, no. 3 (2022): 87–101. http://dx.doi.org/10.19195/1895-8001.17.3.9.
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In the article, I respond to the objections and comments to my book Epistemologia. Sandwiczowa teoria wiedzy [Epistemology: A Sandwich Theory of Knowledge] formulated by the participants of the seminar held in October 2021, namely Stanisław Judycki, Damian Leszczyński, Rafał Palczewski, Wojciech Sady, Tadeusz Szubka, Włodzimierz Zięba.
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Sifa, Alex Nanang Agus. "Tracing the Historical Roots and the Development of Islamic Epistemology from the Early to Modern Periods (A Study of Bayani, Burhani, 'Irfani)." International Conference of Moslem Society 3 (April 12, 2019): 117–28. http://dx.doi.org/10.24090/icms.2019.2380.
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This article is aimed at revealing the emergence and development of islamic epistemology. Epistemology which means the theory of knowledge is not wholly owned by Modern Western scientists with the advance of civilization of them. Before the West advanced, Islam as a religion that upheld science, has its own history of the theory of knowledge or epistemology. In fact, epistemology in Islam recognizes not only tools or sources of knowledge which are in the form of senses or intelligence but also the heart (intuition). These senses, intelligence, and intuition are well known as three epistemological models of Islam (Bayani, Burhani dan ‘Irfani).
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Hendricks, Vincent F. "METHODOLOGY IN EPISTEMOLOGY." DANISH YEARBOOK OF PHILOSOPHY 34, no. 1 (1999): 43–64. http://dx.doi.org/10.1163/24689300_0340104.
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ЛАМБЕРОВ, Л. Д. "ЭКОНОМИКА ЗНАНИЙ: ОБЗОР КНИГИ НИКОЛАСА РЕШЕРА "EPISTEMOLOGY: AN INTRODUCTION TO THE THEORY OF KNOWLEDGE"". Философия науки, № 4(99) (29 вересня 2023): 184–98. https://doi.org/10.15372/ps20230412.
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Статья представляет собой обзор книги Николаса Решера «Epistemology: An Introduction to the Theory of Knowledge» и содержит краткое изложение основных идей. The article provides a review of the book “Epistemology: An Introduction to the Theory of Knowledge” by Nicholas Rescher and contains a summаry of the main ideas of each chapter.
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Prokic, Uros. "Contemporary Epistemology of Nationalism:." Conatus 8, no. 1 (2023): 285–302. http://dx.doi.org/10.12681/cjp.31074.
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This inquiry examines the structure of knowledge of nationalism. While numerous studies on nationalism focus on the nature and defining elements of nations, this research explores nationalism discourse from a purely epistemological viewpoint and asks two overarching questions: what are the constitutive beliefs in these various theories and how are they structured? The first section outlines a contemporary foundationalist argument and analyzes two widely accepted theories of nationalism from this theory of knowledge. The study finds that the linear constraints of a foundationalist approach, resting on the existence of non-inferentially justified beliefs, provide a weak framework for understanding the knowledge structures of nationalism. No single element alone can be deemed to be a sufficient basic belief of nationalism that is self-justified. The second part of this research utilizes contemporary coherence theory to assess the interconnected beliefs embedded in nationalism. Examining several theories of nationalism which arguably adopt coherentism, this particular theory of knowledge is shown to provide a more holistic approach. The study concludes that the very definition of nationalism incorporates interconnected beliefs and ideas about ideology, ethnic basis, shared culture and history, as well as unity and autonomy which imply a befitting epistemological refocus away from foundationalism and towards coherentism.
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OREKHOV, Andrey. "TO THE QUESTION ON THE SUBJECT AND CONTENT OF INSTITUTIONAL EPISTEMOLOGY." Economy Governance and Lave Basis, no. 1(40) (March 30, 2024): 9–13. http://dx.doi.org/10.51608/23058641_2024_1_9.
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The paper is devoted to the problem of institutional epistemology as a new interdisciplinary direction in contemporary science. The concept “institutional epistemology” should be connected with the concept “social epistemology”, but it is necessary to remind social epistemology is theory of knowledge of social reality, where in focus of research are society and social interaction. A term “institutional epistemology” is a scientific metaphor, — while, for instance, a term “social epistemology” used in its directed significance. It is not realized parallels between concepts “institutional epistemology” and “institutional ontology”, because they used in different contexts. Institutional epistemology is research of formal and informal aspects of production of social knowledge; a study of a social; epistemologist as a “cognitive manager of knowledge” in contemporary society; research of different ways of constituting social-epistemological knowledge through social institutions elaborating this knowledge
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Mukasheva, Assel. "Recent Trends in Social Epistemology. Epistemic Injustice." Bulletin of the L.N. Gumilyov Eurasian National University. Historical Sciences. Philosophy. Religion Series 149, no. 4 (2024): 245–56. https://doi.org/10.32523/2616-7255-2024-149-4-245-256.
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The second half of the twentieth century is marked for the theory of knowledge by the renewal of many areas and the emergence of new problems. The boom in information theory, linguistics, cybernetics, neurobiology and research into neuropsychological syndromes (conditions caused by brain injury) lead to the emergence of cognitive sciences. At the same time, against the backdrop of disputes between positivist-minded philosophers and post-positivists about demarcation, social epistemology is born. Despite the fact that social epistemology goes back to the sociology of knowledge and is rooted in the history of philosophy, it has revolutionized the corresponding branch of philosophy, created an innovative research program and, thus, a new research field. Research in the field of social epistemology is not limited to the explication of the socio-historical prerequisites of knowledge, but is aimed at clarifying the conditions of production, transmission and dissemination of knowledge in general, not only scientific. Thus, among the popular research areas today there are the epistemology of testimonial knowledge, epistemic disagreement, diversity and relativism, feminist epistemology, epistemology of group knowledge and much more. This article is devoted to the genesis and analysis of one of the newest and most influential concepts in social epistemology – epistemic injustice. The concept of epistemic injustice largely concretizes the knowledge-power relationship, so it can be successfully applied within the framework of postcolonial theory, the theory of new social movements, cultural studies and the philosophy of politics. Thanks to this concept, researchers have access to a new conceptual apparatus and approach to studying modern problems, be it the problems of «counter-expertise» or modern conspiracy theories.
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Schneider, S. B., and Jim Garrison. "Deweyan Reflections on Knowledge-Producing Schools." Teachers College Record: The Voice of Scholarship in Education 110, no. 10 (2008): 2204–23. http://dx.doi.org/10.1177/016146810811001006.
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Background/Context Our article examines some of the philosophical underpinnings of knowledge-producing schools (KPS). KPS is an Australian initiative advanced by such researchers as Chris Bigum, Colin Lankshear, and Michael Knobel. Purpose/Objective/Research Question/Focus of Study We examine the epistemology and the theory of new literacy that KPS scholars put forth, which we strongly endorse, and address a lack of attention to embodiment and the emotions that KPS epistemology would seem to require. Our article is devoted to addressing this omission, which we frequently find in other approaches to literacy studies as well. Research Design We call on the philosophy of Deweyan pragmatism to provide a friendly critique and reconstruction of KPS epistemology. In doing so, we will rely on the perspective of Deweyan pragmatism supplemented by some of the insights of pragmatist feminism. Conclusions/Recommendations In our reconstruction of KPS, we offer a Deweyan performance epistemology that resembles the epistemology championed by KPS in some important ways, but by emphasizing the role of embodiment and emotion (“bodying”) in making meaning and making knowing, it allows us to better comprehend what it entails to be a member of a community of practice.
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Dousa, Thomas M. "Intellection and Intuition: On the Epistemology of S.R. Ranganathan." NASKO 7, no. 1 (2019): 149. http://dx.doi.org/10.7152/nasko.v7i1.15637.
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The Indian librarian and library theorist S.R. Ranganathan (1892-1970) is generally recognized as a seminal figure in the development of facet analysis and its application to classification theory. In recent years, commentators on the epistemology of knowledge organization have claimed that the methods of facet analysis reflect a fundamentally rationalist approach to classification. Yet, for all the interest in the epistemological bases of Ranganathan’s classification theory, little attention has been paid to his theory of how human beings acquire knowledge of the world – i.e., his epistemology proper – or to the question whether this theory reflects a rationalist outlook. This paper examines Ranganathan’s statements on the origins of knowledge to assess if they are congruent with rationalist epistemology. Ranganathan recognized two different modes of knowledge – intellection (i.e., intellectual operations on sense data) and intuition (i.e., direct cognition of things-in-themselves) -- and it is in virtue of the latter that his epistemology can be considered to fall within the ambit of rationalism. Intuition as a source of knowledge plays a role in Ranganathan’s classification theory, most notably in his model of scientific method underlying classification development, his vision of the organization of classification design, and his conceptualization of seminal mnemonics and a reduced number of fundamental categories as important elements in the design of classification notation. Not only does intuition subtend the rationalism of Ranganathan’s epistemology but it also serves as a bridge to another often-neglected aspect of his thought, namely his valorization of mysticism. Indeed, Ranganathan’s theory of knowledge is best characterized as mystical rationalism
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Chak, Farhan Mujahid. "Critiquing the Modern Western Theory of Knowledge and Insights into a Qur’anic Epistemology." American Journal of Islam and Society 29, no. 4 (2012): 1–21. http://dx.doi.org/10.35632/ajis.v29i4.312.
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This article compares and contrasts a western post-Enlightenment theory of knowledge with a Qur’anic epistemology. It first analyzes the development of post-Enlightenment epistemology, which resulted in the disappearance of established meaning and the implanting of doubt. Thereafter, western epistemology began to deal with such questions as “What can I know?” and “How can I distinguish between those things that I am justified in believing over those things that I am not justified in believing?” Eventually, this developed into the two dominant and diverging paths that persist until today: “We might be able to know the truth” (plausibility) or “We are unable to know anything” (denial). What makes this so important is its eventual influence upon the Muslim world with the advent of colonialism, European preeminence, and globalization. That influence, it is argued, has been disastrous because of its ability to uproot the indigenous Islamic epistemic tradition. Therefore this article, by focusing on various Qur’anic verses, shares insights for an alternative epistemology that would begin to rectify this dissonance. It does so by discussing the features of a Qur’anic epistemology, one that begins with the affirmation or certainty of “God knowing” with the potential for “human knowing.” In other words, it establishes an optimistic attitude toward “true” knowledge being possible (viz., “I” may be wrong, although God knows) and the potentiality of certainty being ever-present.
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Chak, Farhan Mujahid. "Critiquing the Modern Western Theory of Knowledge and Insights into a Qur’anic Epistemology." American Journal of Islamic Social Sciences 29, no. 4 (2012): 1–21. http://dx.doi.org/10.35632/ajiss.v29i4.312.
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This article compares and contrasts a western post-Enlightenment theory of knowledge with a Qur’anic epistemology. It first analyzes the development of post-Enlightenment epistemology, which resulted in the disappearance of established meaning and the implanting of doubt. Thereafter, western epistemology began to deal with such questions as “What can I know?” and “How can I distinguish between those things that I am justified in believing over those things that I am not justified in believing?” Eventually, this developed into the two dominant and diverging paths that persist until today: “We might be able to know the truth” (plausibility) or “We are unable to know anything” (denial). What makes this so important is its eventual influence upon the Muslim world with the advent of colonialism, European preeminence, and globalization. That influence, it is argued, has been disastrous because of its ability to uproot the indigenous Islamic epistemic tradition. Therefore this article, by focusing on various Qur’anic verses, shares insights for an alternative epistemology that would begin to rectify this dissonance. It does so by discussing the features of a Qur’anic epistemology, one that begins with the affirmation or certainty of “God knowing” with the potential for “human knowing.” In other words, it establishes an optimistic attitude toward “true” knowledge being possible (viz., “I” may be wrong, although God knows) and the potentiality of certainty being ever-present.
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Jais Aswanda, Amril, and Sawaluddin. "EPISTEMOLOGI ILMU PENDIDIKAN AGAMA ISLAM: KONSEP EPISTEMOLOGI PERPSEKTIF BARAT DAN ISLAM." Al-Ihda' : Jurnal Pendidikan dan Pemikiran 19, no. 1 (2024): 1276–89. http://dx.doi.org/10.55558/alihda.v19i1.114.
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This research aims to understand the epistemology of western and Islamic views.Epistemology is a theory of knowledge,related to philosophy can be exemplified like a tree that has branches. The tree then has branches in the form of parts of science: philosophy of science, ethics, aesthetics, philosophical anthropology and metaphysics. Epistemology as part of the branch of philosophy is devoted to sources of knowledge.The method in this research uses library research by collecting data from writings (literacy) that are related to the topic discussed, namely Western and Islamic Perspective Epistemology. The researchers took this data from documentation in the form of books, research journals and supporting articles. The discussion method uses a descriptive-analysis method, namely explaining and elaborating the main ideas relating to the topic being discussed. Then present it critically through primary and secondary library sources related to the theme. Writerexplains three sources of epistemology: empiricism, rationalism, and criticism.The three types of theories of knowledge that are usually mentioned in Muslim thought are as follows: the first is the theory of rational knowledge, with figures such as Al-Farabi, Ibn Sina, Ibn Bajjah, Ibn Tufail, Ibn Rushd, and others. The second is the theory of sensory knowledge, which is limited to the classification of sources of knowledge and no philosopher has developed this theory. The third is a theory obtained through inspiration.
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Wasik, Zdzislaw. "Epistemology – the Theory of Knowledge or Knowing? Appreciating Gregory Bateson’s Contribution to the Cartography of Human Cognition." Romanian Journal of Communication and Public Relations 18, no. 3 (2017): 23. http://dx.doi.org/10.21018/rjcpr.2016.3.213.
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<p>This article aims at a confrontation of two approaches to epistemology in order to answer the question posed in its title whether the theory of knowledge should focus on static or dynamic aspects of human cognition. In the first part, the author presents a metascientific understanding of epistemology defined in his own works as an ordered set of investigative perspectives, which practicing researchers have at their disposal when they are interested to attain a specific state of knowledge, or to support their beliefs about the nature of investigative domains with regard to the existence forms and accessibility of investigated objects. And, in the second, the subject matter of a more detailed presentation constitutes a psychophysiological approach to epistemology pertaining to the human organism preoccupied with sensorial and mental activities as a cognizing subject who aims at achieving a certain kind of information about reality. Common for both approaches to epistemology is the attainment of experiential knowledge. However, when the metascientific epistemology refers to a dispositional-perspectivistic state of knowledge acquired in cognition, the attention of the psychophysiological epistemology is paid to cognitive-constructivists activities of human organisms as subject acquiring their knowledge through personal experiences.</p>
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Woldegiorgis, Tessema B. "Theory of Knowledge (Epistemology) and Application in Youth Livelihood Project: the case of Emmanuel Development Association, in Ethiopia." International Journal of Scientific & Engineering Research 12, no. 7 (2021): 641–55. http://dx.doi.org/10.14299/ijser.2021.07.09.
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Before we discuss the practices of knowledge in youth livelihood projects in EDA it would be relevant to define the philosophy of knowledge (epistemology) first. The philosophy of knowledge is Epistemology, and it is the branch of philosophy concerned with knowledge. Epistemologists study the nature, origin, and scope of knowledge, epistemic justification, the rationality of belief, and various related issues. Epistemology concerns itself with ways of knowing and how we know. The word is derived from the Greek words epistéme and logos – the former term meaning “knowledge” and that latter term meaning “study of” (Donald, 1967).
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Rodrigues, Luís Estevinha. "Epistemology: A Contemporary Introduction to The Theory of Knowledge." Disputatio 4, no. 33 (2012): 540–45. http://dx.doi.org/10.2478/disp-2012-0017.
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Sanzhenakov, Alexander. "EPISTEMOLOGY AND THEORY OF ACTION OF THE STOICS." Respublica literaria, no. 1 (December 25, 2020): 119–22. http://dx.doi.org/10.47850/s.2020.1.33.
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The article is devoted to the epistemological foundations of the theory of action of the Stoics. According to the Stoics, the ideal moral subject acts correctly because she possesses knowledge. This knowledge can be understood in two ways: either it is awareness in the divine plan, or it is a correct axiological assessment. In linguistic terms, knowledge is expressed by subject-predicate judgments, to which the moral agent give an agreement, which leads to the appearance of an impulse, which prompts action. Skeptics turned their criticism to the Stoic criterion of truth – the comprehending representation and its result (comprehension), believing that by doing so they destroyed the ethics and Stoic’s theory of action, since these parts of the teaching depend on the theory of knowledge. However, the knowledge, thanks to which the moral subject receives his perfection, is much broader than a simple accurate comprehension of individual objects of external reality.
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Michaelian, Kourken. "Privileged Standpoints/Reliable Processes." Hypatia 23, no. 1 (2008): 65–98. http://dx.doi.org/10.1111/j.1527-2001.2008.tb01166.x.
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This article attempts to reconcile Sandra Harding's postmodernist standpoint theory with process reliabilism in first-order epistemology and naturalism in metaepistemology. Postmodernist standpoint theory is best understood as consisting of an applied epistemological component and a metaepistemological component. Naturalist metaepistemology and the metaepistemological component of postmodernist standpoint theory have produced complementary views of knowledge as a socially and naturally located phenomenon and have converged on a common concept of objectivity. The applied epistemological claims of postmodernist standpoint theory usefully can be construed as applications of process reliabilist first-order epistemology. Postmodernist standpoint theory, reliabilism, and naturalism thus form a coherent package of views in metaepistemology, first-order epistemology, and applied epistemology.
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Kumar, Muthu. "Constructivist Epistemology in Action." Journal of Educational Thought / Revue de la Pensée Educative 40, no. 3 (2018): 247–62. http://dx.doi.org/10.55016/ojs/jet.v40i3.52544.
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In alignment with the challenges of knowledge-based economies of today, teachers are compelled to constantly revise traditional notions of learning in order to motivate students to find delight in the active creation, exploration, and discovery of disciplinary knowledge. In examining innovative philosophies of education, constructivism stands out as one much heralded alternative that has been widely promoted in recent times in attempts at moving away from old ways of instruction and their attendant limitations. By empowering learners to be self-directed, in theory, a learning model underpinned by constructivist principles undoubtedly offers an array of attractive pedagogical benefits. However, the real-time implementation of such a model within the constraints of classroom contexts could potentially be problematic. In this paper, some of the conundrums associated with the application of constructivist ideas in learning environments are discussed. A constructivism oriented instructional framework that tries to bridge the chasm between theory and practice is also elucidated in this paper. This framework suggests a repertoire of heuristic instructional strategies that facilitate students' independent construction of various classes of scientific knowledge.
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Reed, Pamela G. "Standpoint Epistemology and Nursing Science." Nursing Science Quarterly 35, no. 1 (2021): 41–45. http://dx.doi.org/10.1177/08943184211051361.
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In this article, I propose that engagement in nursing practice affords an epistemic advantage and should be included in defining nursing science and as a warrant for scientific knowledge. I appeal to standpoint epistemology, a philosophical theory, to support my proposal. A new conception of objectivity, which aligns with the contemporary practice of science and standpoint theory, is discussed. The article presents a preliminary theory of nursing standpoint theory that explains epistemic advantage of a practicing nurse. Open questions about nursing science conclude the article.
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Mojsisch, Burkhard. "The Epistemology of Humanism." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 1 (December 31, 1996): 127–52. http://dx.doi.org/10.1075/bpjam.1.07moj.
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Abstract This essay explores the interconnections among the humanistic epistemological theories of Ficino, Pomponazzi and Cusanus apparent in the context of their reception of ancient Greek and medieval philosophy, especially Plato's Theaetetus and Aristotle's De anima. It shows that preceding the opposition between the (Neo-)Platonic scheme of knowledge favored by Ficino and the Aristotelian account of the intellect championed by Pomponazzi, Cusanus attempted to articulate the nature of the mind (mens) as such which all modes of knowledge presuppose. Central to this project is his work De coniecturis with its theory of the unity of the divine, reason, the understanding and the body, by means of which Cusanus undertook to show how all modes of knowledge are immanent in the mind even as knowledge itself is a process. Concluding critical remarks expound upon the principal significance for knowledge of the thought of nothing, which fundamentally defines the relation to self and other and therewith the horizon of the possible truth of knowledge.
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van Tiggelen, Bart. "My experiment agrees with the theory!" Europhysics News 55, no. 1 (2024): 29–31. http://dx.doi.org/10.1051/epn/2024109.
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Many wise men, from Aristotle and Socrates to Descartes and Spinoza, struggled with epistemology, sometimes called the theory of knowledge. It is one of the most controversial topics of philosophy. What are our sources of knowledge and, more importantly, how do we acquire and improve knowledge? And where do we, physicists, stand?
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Kruks, Sonia. "Identity Politics and Dialectical Reason: Beyond an Epistemology of Provenance." Hypatia 10, no. 2 (1995): 1–22. http://dx.doi.org/10.1111/j.1527-2001.1995.tb01366.x.
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Identity politics is important within feminism. However, it often presupposes an overly subjectivist theory of knowledge that I term an epistemology of provenance. I explore some works of feminist standpoint theory that begin to address the difficulties of such an epistemology. I then bring Sartre's account of knowledge in the Critique of Dialectical Reason to bear on these difficulties, arguing that his work offers tools for addressing them more adequately.
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Church, Ian Michael. "50 Years of Gettier: A New Direction in Religious Epistemology?" Journal of Analytic Theology 3 (May 5, 2015): 147–71. http://dx.doi.org/10.12978/jat.2015-3.080013020707.
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In this paper, I lend credence to the move toward non-reductive religious epistemology by highlighting the systematic failings of Alvin Plantinga’s seminal, religious epistemology when it comes to surmounting the Gettier Problem. Taking Plantinga’s account as archetypal, I argue that we have systematic reasons to believe that no reductive theory of knowledge (religious or otherwise) can viably surmount the Gettier Problem, that the future of religious epistemology lies in non-reductive models of knowledge.
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Pond, Kristen A. "Harriet Martineau’s Epistemology of Gossip." Nineteenth-Century Literature 69, no. 2 (2014): 175–207. http://dx.doi.org/10.1525/ncl.2014.69.2.175.
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Kristen A. Pond, “Harriet Martineau’s Epistemology of Gossip” (pp. 175–207) This essay is a fresh examination of Harriet Martineau’s only domestic novel, Deerbrook (1838). Though the novel seems like an interruption to those writings considered more typical of the author, and more successful, this essay traces the way in which Deerbrook’s preoccupation with epistemology connects it in important ways to the rest of Martineau’s oeuvre. While in most of her writing Martineau gives preference to what the Victorians considered to be empirical and rational ways of knowing, in Deerbrook she focuses on more typically feminized knowledge forms that rely on speculation and intuition, in particular the discourse of gossip. This essay argues that gossip’s main function in Deerbrook is not as plot device or didactic warning; rather, it functions as an epistemological category that challenges Enlightenment presumptions to certain knowledge. Read as a source of knowledge rather than a female vice, gossip becomes the tool through which Martineau raises the possibility of alternative forms of knowledge that might counter, or at least complicate, assumptions about what constitutes certain truth and right knowledge.
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Untari, Lilik. "AN EPISTMOLOGICAL REVIEW ON HUMANISTIC EDUCATION THEORY." LEKSEMA: Jurnal Bahasa dan Sastra 1, no. 1 (2016): 59–72. http://dx.doi.org/10.22515/ljbs.v1i1.26.
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Humanism as a paradigm is often declared as an alternative approach to education. This paradigm is, in fact, an approach developed in the field of literature and education. The objective of this study is to determine the values underlie the epistemology of the humanistic education theory. Epistemology is the elements that are abstract or implicit. To recognize the epistemology of humanism education theory, this study examines the elements of basic assumptions, values and models of the theory. The results show that the assumptions promoting the theory have similarities with the basic assumptions of the phenomenological epistemology. It sees humans as creatures with consciousness and knowledge for what he did. Thus, every human’s behavior or action is conducted in purpose. In humanistic education theory, meaningfulness and usefulness of the learning process are determined by the learner, not the educator. For that reason, learning design and methods should be developed by the participants based on the needs of the learners. Therefore, the theory does not provide a model for an individual learning process. Thus, it can be concluded that the theory of humanism education rooted from phenomenology epistemology.
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Ferreira, Jorge. "Contributos para o debate da epistemologia em Serviço Social." Trabajo Social Global-Global Social Work 2, no. 3 (2011): 63–77. http://dx.doi.org/10.30827/tsg-gsw.v2i3.919.
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«Contributos para o debate da Epistemologia do Serviço Social» enquanto área de saber autónomo no quadro das ciências sociais consiste num questionamento sobre o Serviço Social e a sua Epistemologia. Reflecte ainda sobre a construção da teoria do Serviço Social incorporando um método reflexivo na definição e clarificação do objecto de estudo e de intervenção desta área de saber. Desenvolvemos uma análise facilitadora da compreensão da distinção do conhecimento comum do conhecimento científico em Serviço Social. Identificamos ainda o conjunto de obstáculos epistemológicos no Serviço Social motivando um debate aprofundado sobre os princípios e fundamentos teóricos do Serviço Social como área científica do conhecimento contemporâneo. «Contributions to the discussion of Social Work Epistemology» as an autonomous area of knowledge within the Social Sciences is a question about Social Work and its epistemology. It reflects on the construction of the theory of Social Work incorporating a reflective method in defining and clarifying the subject of study and intervention in this area of knowledge. We developed an analysis facilitates understanding of the distinction between common knowledge of scientific knowledge in social work. Has identified a set of epistemological obstacles in Social Work, motivating a discussion on the principles and theoretical foundations of social work as a scientific field of contemporary knowledge
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Coliva, Annalisa, and Danièle Moyal-Sharrock. "Introduction: Hinge Epistemology." International Journal for the Study of Skepticism 6, no. 2-3 (2016): 73–78. http://dx.doi.org/10.1163/22105700-00603001.
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This introduction gives a summary of the content of the special issue Hinge Epistemology, grouping the papers in three sections: (1) more exegetical accounts of Wittgenstein’s notion of hinge certainties and their bearing on a theory of justification and knowledge as well as on the topic of external world scepticism; (2) papers critical of the very notion of hinge certainty; and (3) papers that apply the notion to various areas of epistemology and compare Wittgenstein’s views to those of other philosophers.
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Fallis, Don. "Epistemic Value Theory and Social Epistemology." Episteme 2, no. 3 (2006): 177–88. http://dx.doi.org/10.3366/epi.2005.2.3.177.
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ABSTRACTIn order to guide the decisions of real people who want to bring about good epistemic outcomes for themselves and others, we need to understand our epistemic values. In Knowledge in a Social World, Alvin Goldman has proposed an epistemic value theory that allows us to say whether one outcome is epistemically better than another. However, it has been suggested that Goldman's theory is not really an epistemic value theory at all because whether one outcome is epistemically better than another partly depends on our non-epistemic interests. In this paper, I argue that an epistemic value theory that serves the purposes of social epistemology must incorporate non-epistemic interests in much the way that Goldman's theory does. In fact, I argue that Goldman's theory does not go far enough in this direction. In particular, the epistemic value of having a particular true belief should actually be weighted by how interested we are in the topic.
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Nisya, Siti Chairun, Aina Nur Hilmy, Doni Doni, and Salminawati Salminawati. "Western and Islamic Perspective Epistemology." PKM-P 8, no. 1 (2024): 77–82. https://doi.org/10.32832/jurma.v8i1.2197.
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This research aims to discuss epistemological issues by focusing on several key epistemological concepts, such as the meaning of science, objects of knowledge, sources of information, validity of science, and appropriate methods for obtaining and using knowledge. We will first discuss the idea of epistemology as a subfield of philosophy before turning to epistemological principles in Islamic and Western contexts. The study of epistemology, which is often called Theory of Science, is very important for the progress of a country's civilization and culture. Every culture develops an epistemology according to its worldview. As a result, each civilization—including Islamic and Western epistemologies—has its own epistemology. There is a unique principle that distinguishes these two epistemologies. Their different worldviews explain the real differences between Islamic and Western epistemologies. Islamic epistemology is based on the study of metaphysics, while Western epistemology is based on assumptions. Islamic epistemology refers to the Koran, common sense, the five senses, and intuition, while Western epistemology exclusively considers reason (ratio) and empirical facts as sources of knowledge.
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Lindholm, Juho. "Cybernetic epistemology and skepticism." Acta Baltica Historiae et Philosophiae Scientiarum 13, no. 1 (2025): 31–59. https://doi.org/10.11590/abhps.2025.1.02.
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I have recently introduced cybernetic epistemology, according to which knowledge is practice. In this article, I will show how it can respond to skeptical challenges. I begin by making four arguments to refute global (Cartesian) skepticism. First, Dewey’s operational definition of experience annihilates the subject–object dichotomy. Second, global (Cartesian) skeptical scenarios do not make sense in terms of Peirce’s pragmatic maxim. Third, because meaningful doubt requires positive grounds, we cannot logically doubt everything at once. Fourth, we have habits, and the establishment of habits is possible only if a mind-independent reality, to which they adapt, exists. I will then refute four particular skeptical theses that arise from (1) the problem of induction, (2) the appearance–reality distinction, (3) the thesis of the theory-ladenness of observation and (4) restriction to a point of view. (1) Peirce’s belief–doubt model of inquiry shows how to readapt belief (habit) if the laws of nature happen to change. (2) The distinction between appearance and reality is only relative: the only difference is how minutely the facts of the matter have been studied. (3) I will generalize the theory-ladenness thesis into the thesis of the potential practice-ladenness of experience, which turns the objection into a description of how we access nature via practice. (4) If knowledge is practice, it is necessarily local, which prompts the criticism of restriction of knowledge to an “epistemic niche”; but the “niche” can be expanded, at least in principle, technically to any location; thereby knowledge potentially achieves “objectivity” and universality. I will also make a brief comparison between cybernetic epistemology and scientific realism that paves the way for further inquiry.
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De Araujo, Marcelo. "Was Descartes a Cartesian? Descartes, Quine and “Epistemology Naturalized”." Revista Estudos Hum(e)anos 1, no. 7 (2025): 3–14. https://doi.org/10.22409/reh.v1i7.67478.
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In this paper I intend to argue for an interpretation of Descartes’ theory of knowledge that may be called “Descartes’ naturalized epistemology”. Against Willard Quine, and the tradition of interpretation that followed the publication of Quine’s “Epistemology naturalized” in 1969, I intend to show that Descartes himself thought of his investigation into the nature of human knowledge as an intellectual project coherent with the method of the sciences of his own time. In many respects, as I intend to show, Descartes was neither “Cartesian” nor a strict “rationalist” as Quine’s characterization of Cartesian epistemology suggests. Keywords Descartes; Quine; Cartesianism; epistemology naturalized; empiricism
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Spender, J. C. "Pluralist Epistemology and the Knowledge-Based Theory of the Firm." Organization 5, no. 2 (1998): 233–56. http://dx.doi.org/10.1177/135050849852005.
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Sol, Koemhong, and Kimkong Heng. "Understanding epistemology and its key approaches in research." Cambodian Journal of Educational Research 2, no. 2 (2022): 80–99. http://dx.doi.org/10.62037/cjer.2022.02.02.05.
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Epistemology is a branch of philosophy that concerns itself with the theory of knowledge. It is regarded as a core area of philosophy because it deals with the nature of our knowledge. Drawing on the literature on epistemology, this article provides some basic definitions of the term epistemology and answers some key epistemological questions such as: “what is knowledge?” “what are the sources of our knowledge?” “what do we know?” and “what differentiates knowledge from wisdom and opinion?” The article also discusses key epistemological approaches, namely positivism, interpretivism, and pragmatism, which are central to research. The article concludes that a high degree of epistemic justification is required for knowledge claims and for the conduct of research.
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Queirós, Paulo Joaquim Pina. "Reflections for a nursing epistemology." Texto & Contexto - Enfermagem 23, no. 3 (2014): 776–81. http://dx.doi.org/10.1590/0104-07072014002930013.
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Based on a literature review, we propose to reflect on the nature of nursing knowledge, resulting in a synthesis. Human responses unfold on a stage of unpredictability, with the complexity of human beings and contexts, requiring robust conceptual framework for their understanding. The dialogic, hologramatic and recursive organizational principles are a starting point for understanding the facilitating action of transition processes for welfare. The answers to welfare and health problems, beyond the simple transfer of knowledge, are structured by and for practical action in a swinging movement from practice to theory and back to practice. Nursing finds the epistemological field as a practical human science with public and private knowledge, a process of translation in which knowledge is produced and implemented in a hermeneutical spiral.