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Journal articles on the topic 'Epistemology of difference'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

Comesaña, Juan, and Carolina Sartorio. "Difference-Making in Epistemology." Noûs 48, no. 2 (2012): 368–87. http://dx.doi.org/10.1111/nous.12005.

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2

FitzGerald, Pat. "Knowing the Difference: Feminist Perspectives in Epistemology." Women’s Philosophy Review, no. 13 (1995): 19–20. http://dx.doi.org/10.5840/wpr19951314.

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3

Jantzen, Grace M. "What's the Difference? Knowledge and Gender in (Post) Modern Philosophy of Religion." Religious Studies 32, no. 4 (1996): 431–48. http://dx.doi.org/10.1017/s0034412500001621.

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Donna Haraway, in her ‘Manifesto for Cyborgs’, issues a warning that in the postmodern world where grand narratives increasingly fail and subjects are seen to be irremediably fragmented, ‘we risk lapsing into boundless difference and giving up on the confusing task of making a partial, real connection. Some differences are playful; some are poles of world historical systems of domination. Epistemology is about knowing the difference’. Such an account of epistemology, which sees its central task to be a knowledge of the significance of difference and a capacity to discern between innocent and o

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4

Houghton, David Patrick. "Positivism ‘vs’ Postmodernism: Does Epistemology Make a Difference?" International Politics 45, no. 2 (2008): 115–28. http://dx.doi.org/10.1057/palgrave.ip.8800222.

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5

Phillips, C., and R. Earle. "Reading Difference Differently?: Identity, Epistemology and Prison Ethnography." British Journal of Criminology 50, no. 2 (2010): 360–78. http://dx.doi.org/10.1093/bjc/azp081.

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6

Ginev, Dimitri. "Ontological Difference and Indeterminacy of Interpretation." Investigaciones Fenomenológicas, no. 4-I (January 15, 2014): 175. http://dx.doi.org/10.5944/rif.4-i.2013.29743.

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At issue in this paper is the unfinished dialogue between hermeneutic phenomenology and hermeneutic logic. The paper touches upon two historical contexts of this dialogue. In scrutinizing them I discuss the relationship between philosophical hermeneutics and non-representationalist epistemology. The view gets spelled out that the norms of truthfulness, objectivity, empirical adequacy, and other epistemological characteristics of interpretation become generated within characteristic hermeneutic situations. By elaborating on Heidegger’s nexus between projected understanding and interpretative ar

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7

Pascale. "Epistemology and Moral Economies of Difference: Transforming Social Research." International Journal of Critical Diversity Studies 1, no. 1 (2018): 45. http://dx.doi.org/10.13169/intecritdivestud.1.1.0045.

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8

Goertz, Gary, and James Mahoney. "Concepts and measurement: Ontology and epistemology." Social Science Information 51, no. 2 (2012): 205–16. http://dx.doi.org/10.1177/0539018412437108.

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This article discusses some ontological and epistemological differences in qualitative and quantitative approaches to concepts and measurement. Concept formation inevitably raises the issue of ontology because it involves specifying what is inherent and important in the empirical phenomenon represented by a concept, e.g. ‘What is democracy?’ Qualitative researchers adopt a semantic approach and work hard to identify the intrinsic necessary defining attributes of a concept. Quantitative scholars adopt an indicator-latent variable approach and seek to identify good indicators that are caused by

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9

Mignolo, Walter D. "I am where i think: Epistemology and the colonial difference." Journal of Latin American Cultural Studies 8, no. 2 (1999): 235–45. http://dx.doi.org/10.1080/13569329909361962.

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10

Sulistiyo, Agung Budi. "MEMAHAMI KONSEP KEMANUNGGALAN DALAM AKUNTANSI: KRITIK ATAS UPAYA MENDEKONSTRUKSI AKUNTANSI KONVENSIONAL MENUJU AKUNTANSI SYARIAH DALAM BINGKAI TASAWUF." JURNAL AKUNTANSI UNIVERSITAS JEMBER 8, no. 1 (2015): 13. http://dx.doi.org/10.19184/jauj.v8i1.1219.

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Until now, have not many Shari’ah accounting researchers and thinkers who perform critical review of the various Shari’ah accounting concepts. This paper done in order to view critically one of Shari’ah accounting concepts, that is manunggaling kawulo gusti. This concepts is to symbolize or representate of the pairs of epistemology. This symbolizasion is not precise because of these two things have difference understanding. The pairs of epistemology to point out combinationfrom two differences characteristic, but have same level whereas manunggaling kawulo gusti need to united and disolv

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Fuller, Steve. "Permanent Revolution In Science: A Quantum Epistemology." Philosophy of the Social Sciences 51, no. 1 (2020): 48–57. http://dx.doi.org/10.1177/0048393120910983.

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This article is the preface to the Russian translation of my Kuhn vs Popper. I use it as an opportunity to re-examine the difference between Kuhn and Popper on the nature of ‘revolutions’ in science. Kuhn is rightly seen as a ‘reluctant revolutionary’ and Popper a ‘permanent revolutionary’. In this respect, Kuhn sticks to the original medieval meaning of ‘revolution’ as restoration of a natural order, whereas Popper adopts the more modern meaning of ‘revolution’ that comes into fashion after the French Revolution, which suggests a radical renewal. A key to understanding this difference in revo

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12

Pouivet, Roger. "Moral and Epistemic Virtues: A Thomistic and Analytical Perspective." Forum Philosophicum 15, no. 1 (2010): 1–15. http://dx.doi.org/10.35765/forphil.2010.1501.01.

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The article elaborates on the concept of ethics, noting the contrasting definitions of morality virtue-based and rule-based ethics. It highlights the related distinction between virtue epistemology and rule epistemology, stating that the main difference lies in the appreciation of the ethics of belief by either discipline. It also discusses the claim by philosopher Linda Zagzebski that epistemology is a branch of ethics, focusing on the contrary arguments including the perspectives of Saint Thomas Aquinas.

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13

Casalini, Brunella. "Care and injustice." International Journal of Care and Caring 4, no. 1 (2020): 59–73. http://dx.doi.org/10.1332/239788219x15730452949174.

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After briefly reconstructing the debate concerning care and justice, this article highlights the difference between liberal ontology and epistemology, and the epistemic and ontological assumptions of care ethics. It explores the importance of social epistemology and epistemic injustice for care ethics and links care ethics to an ecological and horizontal epistemology. It justifies forgoing the construction of a systematic theory of justice à la Rawls, endorses an idea of justice that gives priority to injustice and sees democracy as a precondition for a caring society.

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14

TSANG, NAI-MING. "PERSONAL EPISTEMOLOGY OF SOCIAL WORK STUDENTS." Hong Kong Journal of Social Work 33, no. 01n02 (1999): 41–56. http://dx.doi.org/10.1142/s0219246299000042.

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The issue on theory practice integration in social work brings attention to the difference between the positivist and social construction epistemology. The "Attitude About Reality Scale" developed by Unger et al. (1986) tries to measure the personal epistemology of students towards logical positivism and social constructionism. A modified form of the scale was used to measure the personal epistemology of 723 social work students or graduates. Significant difference is detected between diploma and degree students. As social work knowledge is more and more affected by social constructionism, the

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15

Stengers, Isabelle. "Epistemology and the Physicist." Science in Context 2, no. 2 (1988): 307–16. http://dx.doi.org/10.1017/s0269889700000612.

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The ArgumentIn this answer to “Evolutionism as a Modern Form of Mechanicism”(SiC 2(2): 287–306) I discuss the strange double use the authors make of their reference to Kant in order to deny the relevance of far-from-equilibrium thermodynamics, and more generally, of the physical irreversibility question in the problem of evolution.On the one hand, the authors quite legitimately use a materialist version of Kantian apriorism in the guise of “means of cognition” presupposed by any physical theory. But on the other hand, they accept a theoretical interpretation of physical irreversibility (as int

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Mahmudi, Mahmudi. "PENDIDIKAN AGAMA ISLAM DAN PENDIDIKAN ISLAM TINJAUAN EPISTEMOLOGI, ISI, DAN MATERI." TA'DIBUNA: Jurnal Pendidikan Agama Islam 2, no. 1 (2019): 89. http://dx.doi.org/10.30659/jpai.2.1.89-105.

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This paper presents two terms which have differences, namely Islamic religious education and Islamic education. To see these two terms, the author reviews them from two interrelated aspects, namely the epistemological aspect as the theory of knowledge and aspects of content or material which is one of the important points in understanding the curriculum. Meanwhile, in terms of epistemology, Religious Education is more inclined to apply in educating in the context of Islam. While Islamic education speaks at the source level, in theory, the principle recorded is the forerunner of the Islamic Rel

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17

Tamas, Sophie. "Three Ways to Lose Your Epistemology." International Review of Qualitative Research 2, no. 1 (2009): 43–60. http://dx.doi.org/10.1525/irqr.2009.2.1.43.

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This piece offers an autoethnographic examination of the unraveling of epistemic certainty. The reader is offered three stories of falling, which explain the author's loss of knowing as a result of education, trauma, or apostacy. The aporias and assumptions in each story are teased out as we explore what they profess, where they fall silent, and how they understand uncertainty. Rather than determining which story is true, the text asks ethical and practical questions about where each story takes us. The irreconcilability of these three narratives raises questions about the limits of pluralism,

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18

Egeland, Jonathan. "EPISTEMIC INTERNALISM AND TESTIMONIAL JUSTIFICATION." Episteme 17, no. 4 (2018): 458–74. http://dx.doi.org/10.1017/epi.2018.48.

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ABSTRACTAccording to epistemic internalists, facts about justification supervene upon one's internal reasons for believing certain propositions. Epistemic externalists, on the other hand, deny this. More specifically, externalists think that the supervenience base of justification isn't exhausted by one's internal reasons for believing certain propositions. In the last decade, the internalism–externalism debate has made its mark on the epistemology of testimony. The proponent of internalism about the epistemology of testimony claims that a hearer's testimonial justification for believing that

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19

Faubion, James D. "On parabiopolitical reason." Anthropological Theory 19, no. 2 (2018): 219–37. http://dx.doi.org/10.1177/1463499618770558.

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Our current ecumene is governmentalistically plural. The biopolitical technology of the regulation of one or another bounded population remains active among many other such technologies. The mode of veridiction proper to biopolitics is actuarial; it has a proper epistemology. In these two respects, it stands beside and apart from the mode of veridiction proper to a parabiopolitics, which is scenaristic and grounded in a sophiology. I extract the lineaments of parabiopolitical reason from two sources. One is an exercise undertaken in Greece between 2002 and 2004 under the mandate of the Europea

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20

Garrity-Bond, Cynthia. "Ecofeminist Epistemology in Vandana Shiva’s The Feminine Principle of Prakriti and Ivone Gebara’s Trinitarian Cosmology." Feminist Theology 26, no. 2 (2018): 185–94. http://dx.doi.org/10.1177/0966735017738660.

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The ecofeminist cosmologies of Indian scientist Vandana Shiva and Catholic theologian Ivone Gebara are examined. At the centre of each author’s discourse is their feminist epistemology that occasion a new way of knowing, incorporating each thinker’s social locations as nexus for authority. For Shiva, the feminine principle of Prakriti, or the awareness of nature as a living, interdependent force, is realized through the inclusion of women as sources of expertise and knowledge. Gebara rejects classical theology and philosophy as androcentric, anthropocentric, and hierarchical. Instead Gebara en

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21

Leonelli, S. "What difference does quantity make? On the epistemology of Big Data in biology." Big Data & Society 1, no. 1 (2014): 205395171453439. http://dx.doi.org/10.1177/2053951714534395.

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22

Hertz, Gal. "From Epistemology of Suspicion to Racial Profiling." Transfers 9, no. 2 (2019): 59–81. http://dx.doi.org/10.3167/trans.2019.090205.

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Hans Gross (1847–1915), the founder of Austro-Hungarian criminology, developed an epistemology of suspicion that targeted and profiled individuals as well as social and ethnic groups based mainly on their uprootedness and displacement. The scientific practices of observation and analysis he implemented in criminal investigations were anchored in epistemological assumptions that redefined and questioned both the object of study (namely, the criminal) and the subject (the investigator). By transferring scientific ideas and methods from the natural and social science into police work and judicial

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23

Anshori, Isa. "Kritik Epistemologi Islam dalam Islamologi Terapan." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 5, no. 1 (2015): 107. http://dx.doi.org/10.15642/teosofi.2015.5.1.107-138.

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<p>This article discusses critique of Islamic epistemology within applied Islamology. The writer concludes that Islamic epistemology is an episteme which has been originally derived from Islamic doctrines. It can be obtained through a number of methods. The first method is revelation, which has an absolute truth. The second way is reason, which becomes a potency blessed by God to all humankind. Through impressions, which are attained by the five senses, the reason uses them as source of contemplation to draw conclusions. This episteme contains, however, a relative truth. The third method

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24

Kroes, Peter. "Technical Functions as Dispositions." Techné: Research in Philosophy and Technology 5, no. 3 (2001): 105–15. http://dx.doi.org/10.5840/techne2001531.

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The paper argues that in order to understand the nature of technological knowledge (i.e., knowledge of technical artefacts as distinct from knowledge of natural objects) it is necessary to develop an epistemology of technical functions. This epistemology has to address the problem of the meaning of the notion of function. In the dominant interpretations, functions are considered to be dispositions, comparable to physical dispositions such as fragility and solubility. It is argued that this conception of functions is principally flawed. With the help of Carnap’s analysis of dispositional terms

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25

Suryanarayanan, Sainath. "Intractosoma: Toward an Epistemology of Complexity Based on Intra-acting Bodies." Engaging Science, Technology, and Society 2 (December 4, 2016): 322. http://dx.doi.org/10.17351/ests2016.135.

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In this essay, I argue for an epistemology of complexity that is centered on intra-acting—always already interacting and becoming—bodies. I utilize analyses of the politics of knowledge concerning honey bee declines and gene-environment interaction research to outline a feminist-oriented epistemology in terms of multisensorial corporealities that I call “intractosoma.” I argue that re-organizing the production of observation, reduction, and difference along the lines of an intractosomal epistemology of complexity would lead to a more accurate understanding of complex phenomena, and entail a di

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Weiler, Kathleen. "Freire and a Feminist Pedagogy of Difference." Harvard Educational Review 61, no. 4 (1991): 449–75. http://dx.doi.org/10.17763/haer.61.4.a102265jl68rju84.

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In this article, Kathleen Weiler presents a feminist critique that challenges traditional Western knowledge systems. As an educator, Weiler is interested in the implications of this critique for both the theory and practice of education. She begins with a discussion of the liberatory pedagogy of Paulo Freire and the profound importance of his work. She then questions Freire's assumption of a single kind of experience of oppression and his abstract goals for liberation. A feminist pedagogy, she claims, offers a more complex vision of liberatory pedagogy. Weiler traces the growth of feminist epi

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Wright, Handel KASHOPE. "An endarkened feminist epistemology? Identity, difference and the politics of representation in educational research." International Journal of Qualitative Studies in Education 16, no. 2 (2003): 197–214. http://dx.doi.org/10.1080/0951839032000060626.

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28

Sukarma, I. Ketut. "EPISTEMOLOGY, CONSTRUCTIVISM, AND DISCOVERY LEARNING IN MATHEMATCS." Prisma Sains : Jurnal Pengkajian Ilmu dan Pembelajaran Matematika dan IPA IKIP Mataram 1, no. 1 (2013): 104. http://dx.doi.org/10.33394/j-ps.v1i1.523.

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This article describes the epistemology of mathematical scholarship, the constructivism view of mathematics and how mathematical learning can achieve the goals of which one is by studying discovery with a philosophical approach that emphasizes its implications on the learning of mathematics. The world of educational research, especially mathematics has shown a shift, which is more emphasize the teaching and learning process and research methods that apply the concept that, in learning someone to construct his knowledge. Humans construct their knowledge through interaction with objects, phenome

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Lelan Takaeb, Afrona Elisabeth. "UNDERSTANDING RESEARCH METHODS FOR SOCIAL EPIDEMIOLOGY: A NARRATIVE REVIEW." INDONESIAN JOURNAL OF HEALTH SCIENCES RESEARCH AND DEVELOPMENT (IJHSRD) 3, no. 2 (2021): 59–65. http://dx.doi.org/10.36566/ijhsrd/vol3.iss2/91.

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Background: Students or health workforces who are interested in understanding social epidemiology are required to have an adequate competency of research. This paper aimed to describe about the difference between quantitative and qualitative methodological approach in social epidemiology and types epidemiological study. Methods: Method applied was a narrative review to 28 English Text books, 2 Grey Literatures and 3 supported articles as example. All of these literatures have been reviewed based on key concept according to the purpose of this paper. Results: The basic premise or paradigm under

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Alfsvåg, Knut. "Postmodern Epistemology and the Mission of the Church." Mission Studies 28, no. 1 (2011): 54–70. http://dx.doi.org/10.1163/016897811x572186.

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AbstractA Christian missionary has traditionally been understood as one who stands for and represents truth. Is this a claim that can be defended within the context of postmodern epistemology? According to Derrida, there is an irreducible difference between sign and signified; all historical religions are therefore limited to the realm of the contingent and the deconstructible. Caputo develops this idea further in his understanding of the endlessly translatable trace of the event. One may argue, however, that this understanding of endless translatability reveals a dependence on a traditional c

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Clancey, W. J. "The Learning Process in the Epistemology of Medical Information." Methods of Information in Medicine 34, no. 01/02 (1995): 122–30. http://dx.doi.org/10.1055/s-0038-1634591.

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Abstract:Progress in the past few decades in representing medical knowledge, along with the availability of low-cost, powerful workstation computers, has increased interest in encoding all medical records in electronic form. But despite the advantages of legibility, access, and automated performance reviews, computerization may also restrict what can be recorded and rigidify health care interactions with patients. Balancing the beneficial and negative effects requires an understanding of medical practice, especially the difference between human knowledge and today’s computer programs. Human pe

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Sokolova, Tatiana D. "On the History of the Divide between Analytic and Continental Philosophies: The Case of Epistemology in France." Russian Journal of Philosophical Sciences 63, no. 8 (2020): 22–33. http://dx.doi.org/10.30727/0235-1188-2020-63-8-22-33.

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The article analyzes the conflict between the “analytic” and “continental” approaches in philosophy on the example of the development of historical epistemology, which can be considered as “French style” in the philosophy of science. The French tradition is especially interesting due to the specificity of the reception of analytic philosophy that took place in it, where analytic philosophy did not receive an institutional form. The phrase “analytic philosophy” was problematized in the French academy in the 1950s and indicates the existence of a number of differences between the two types of ph

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33

Law, Jules. "Transparency and Epistemology in George Eliot's Daniel Deronda." Nineteenth-Century Literature 62, no. 2 (2007): 250–77. http://dx.doi.org/10.1525/ncl.2007.62.2.250.

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Jules Law, ““Transparency and Epistemology in George Eliot's Daniel Deronda”” (pp. 250––277) The recent turn in George Eliot scholarship toward historicism——and in particular toward intellectual and political history——has tended to occlude the epistemological metaphors in the author's work: those persistent figures that conjoin George Eliot's ethics to her aesthetics but that, according to an earlier generation of critics, also point to the essentially unstable nature of knowledge, whether ethical or aesthetic. This essay examines the figurative schematics and the epistemology by which George

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Mancilla Garcia, Maria, Tilman Hertz, and Maja Schlüter. "Towards a Process Epistemology for the Analysis of Social-Ecological System." Environmental Values 29, no. 2 (2020): 221–39. http://dx.doi.org/10.3197/096327119x15579936382608.

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This paper proposes an epistemological approach to analyse social-ecological systems from a process perspective in order to better tackle the co-constitution of the social and the ecological and the dynamism of these systems. It highlights the usefulness of rethinking our conceptual tools taking processes and relations as the main constituents of reality instead of fundamental substances or essences. We introduce the concept of experience as understood in radical empiricism to critically revise our available concepts through focusing on the concept of difference, exploring apparent contradicti

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35

Shope, Robert K. "The Conditional Fallacy and the Self-Thwarting Fallacy in Keith Lehrer’s Epistemology." Grazer Philosophische Studien 96, no. 2 (2019): 187–210. http://dx.doi.org/10.1163/18756735-000068.

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Analytic philosophers need to distinguish between what has been called the conditional fallacy and what might be called the self-thwarting fallacy. The paper explores the difference by illustrating how its neglect has obscured the evolution of Keith Lehrer’s theory of knowledge. The paper also considers how attending to the distinction helps to reveal new critical concerns regarding Lehrer’s treatment of knowing.

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Lugones, María. "Playfulness, “World”-Travelling, and Loving Perception." Hypatia 2, no. 2 (1987): 3–19. http://dx.doi.org/10.1111/j.1527-2001.1987.tb01062.x.

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A paper about cross-cultural and cross-racial loving that emphasizes the need to understand and affirm the plurality in and among women as central to feminist ontology and epistemology. Love is seen not as fusion and erasure of difference but as incompatible with them. Love reveals plurality. Unity–not to be confused with solidarity–is understood as conceptually tied to domination.

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Feldhay, Rivka. "Thomist Epistemology of Faith: The Road from “Scientia” to Science." Science in Context 20, no. 3 (2007): 401–21. http://dx.doi.org/10.1017/s0269889707001366.

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ArgumentThe paper offers a reading of Aquinas' treatise On Faith as a source of inspiration for later developments in the Catholic world of learning. My main argument is that Aquinas' attempt to interpolate his discourse on faith into a clear epistemological context had long-term intellectual and institutional implications. On the intellectual level Aquinas' discourse had the effect of blurring the ancient dichotomy between episteme/knowledge-science, and doxa/opinion-belief, that had presupposed an ontological difference between their objects. On the institutional level Aquinas' discourse on

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Bright, Liam Kofi. "Group Lies and Reflections on the Purpose of Social Epistemology." Aristotelian Society Supplementary Volume 94, no. 1 (2020): 209–24. http://dx.doi.org/10.1093/arisup/akaa011.

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Abstract Jennifer Lackey (2020) makes the case that non-summativist accounts of group belief cannot adequately account for an important difference between group lies (or, separately, group bullshit) and group belief. Since non-summativist accounts fail to do this, she argues that they ought be rejected and that we should seek an account of group belief which can do better by this standard. I briefly summarize Lackey’s argument, to give a sense of the role I see the central desideratum playing, and outline her arguments for that desideratum. I then critique one of the positive arguments she off

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González, Alberto Matías, and Orlando Fernández Aquino. "DESAFÍOS EPISTEMOLÓGICOS DE LA EDUCACIÓN SUPERIOR EN EL SIGLO XXI." Cadernos de Pesquisa 25, no. 1 (2018): 11. http://dx.doi.org/10.18764/2178-2229.v25n1p11-22.

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Acudir a la epistemología es una práctica necesaria para el desempeño de la Educación Superior, más si se trata de la universidad en una sociedad cambiante, con interrogantes que echan por tierra lascreencias con las que se han diseñado los sistemas educativos. El objetivo ha sido analizar la mudanza paradigmática que está ocurriendo en la actualidad en las ciencias, y en particular en la concepción del papel social de la Universidad, marcada por el surgimiento de epistemologías emergentes como el Pensamiento Complejo, el Movimiento Ciencia, Tecnología y Sociedad, la Epistemología del Sur y la

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40

Welizarowicz, Grzegorz. "American Indian epistemology in Deborah A. Miranda’s 'Bad Indians: A Tribal Memoir'." Beyond Philology An International Journal of Linguistics, Literary Studies and English Language Teaching, no. 15/4 (December 28, 2018): 117–55. http://dx.doi.org/10.26881/bp.2018.4.07.

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The essay proposes that Deborah A. Miranda’s Bad Indians: A Tribal Memoir (2013) is a work animated by the principles of American Indian epistemology. First, a model of Native philosophy is outlined after Native philosopher Thomas Norton-Smith. Secondly, four dimensions of Miranda’s work – its ethical and procedural purpose, generic location, metalinguistic strategy, narrative as a vehicle of knowledge – are analyzed in the light of Norton-Smith, Roland Barthes, California historians, American Indian literary studies, decolonial theory, and auto-ethnography. In conclusion, it is posited that M

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41

Jovanovic, Milan. "Cohen’s and Lewis’ solutions to the lottery paradox." Theoria, Beograd 57, no. 3 (2014): 121–37. http://dx.doi.org/10.2298/theo1403121j.

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The lottery paradox is considered to be one of the biggest problems concerning fallibilism in epistemology. This paper offers a presentation and critical analysis of two different contextualistic solutions to that paradox. The first part of the paper deals with the lottery paradox and Stewart Cohen?s proposed solution. The second part is a presentation of David Lewis? solution to that epistemological problem. The two analyses offered serve to show that Cohen is (while Lewis is not) committed to the claim that the same solution can be used for both: the lottery paradox and for the problem of sk

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Jabri, Vivienne, and Stephen Chan. "The ontologist always rings twice: two more stones about structure and agency in reply to Hollis and Smith." Review of International Studies 22, no. 1 (1996): 107–10. http://dx.doi.org/10.1017/s0260210500118480.

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The focus of inquiry for a critical, post-positivist International Relations requires a shift away from concern over universalist epistemological legitimacy and a move towards understanding the ontological underpinnings of international social, political, and economic life. Recent debates over the ‘agency—structure problem’, as represented in the Wendt vs Hollis and Smith debate and more recently in the latter's response to Walter Carlsnaes, have centred around Hollis and Smith's assertion that there are always ‘two stories to tell’, both ontological and epistemological, and that because of an

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Bergin, Lisa A. "Testimony, epistemic difference, and privilege: How feminist epistemology can improve our understanding of the communication of knowledge." Social Epistemology 16, no. 3 (2002): 197–213. http://dx.doi.org/10.1080/0269172022000025589.

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Zitko, Mislav. "Models, fictions and explanations: A study in historical epistemology of economics." Filozofija i drustvo 24, no. 4 (2013): 84–101. http://dx.doi.org/10.2298/fid1304084z.

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This paper examines the standard criticism of the neoclassical economic theory that takes mathematical formalism and the practice of modelling as the most problematic aspect of orthodox economics. The aim of the paper is to explore the epistemic properties of models in science (particularly in economics), and to incorporate the insights from the recent debates in the philosophy of science into the framework of historical epistemology of economics. The main claim of this paper is that history is important for understanding how economic models operate and why have they been accepted as legitimat

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Cavooris, Robert. "Rethinking Knowledge and Difference in Latin America’s Insurgent Moment: On de Sousa Santos and García Linera." Historical Materialism 26, no. 4 (2018): 227–52. http://dx.doi.org/10.1163/1569206x-12341559.

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AbstractThis review examines two works that address the theoretical importance of Latin American political movements over the last two decades. I argue that while Boaventura de Sousa Santos raises the important issue of the political relationship between difference and unity, his work lends itself to ambiguous conclusions regarding this relationship. In particular, de Sousa Santos underestimates Marxism’s potential role as a theory and practice of political union. Nonetheless, his work provides certain insights on epistemology and political temporality that may help Marxism amplify its politic

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Chapman, Kay. "An English geography curriculum abroad: Using ‘third space’ as an ideal type to understand similarity and difference." Research in Comparative and International Education 11, no. 4 (2016): 357–68. http://dx.doi.org/10.1177/1745499916679557.

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Where there is a demand for English-medium schooling and English academic qualifications in a former British colony such as Sri Lanka, questions about power relations and the construction of knowledge are raised. Geography is a school subject that claims to make sense of the world. In this article I propose a postcolonial theoretical framework and the concept of third space as an ideal type to compare with interaction in the pedagogical third space of geography classrooms where the syllabus is from a colonial epistemology, teachers may be local or British expatriate and pupils are from affluen

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Littlejohn, Clayton. "FAKE BARNS AND FALSE DILEMMAS." Episteme 11, no. 4 (2014): 369–89. http://dx.doi.org/10.1017/epi.2014.24.

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AbstractThe central thesis of robust virtue epistemology (RVE) is that the difference between knowledge and mere true belief is that knowledge involves success that is attributable to a subject's abilities. An influential objection to this approach is that RVE delivers the wrong verdicts in cases of environmental luck. Critics of RVE argue that the view needs to be supplemented with modal anti-luck condition. This particular criticism rests on a number of mistakes about the nature of ability that I shall try to rectify here.

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Barke, Jenny, Helen Thomas-Hughes, and Marilyn E. Howard. "Reflections from the field: Researchers’ experiences of co-production." Research for All 4, no. 2 (2020): 169–79. http://dx.doi.org/10.14324/rfa.04.2.03.

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This paper draws on conversations between a group of research associates who worked on a large-scale co-produced research project, Productive Margins: Regulating for Engagement. Through our conversations and subsequent analysis, three themes emerged regarding our experiences working on the project: (1) Working across difference; (2) Engaging with arts practice; and (3) Creating the conditions for co-production. This paper reflects on these themes, and we suggest that there is a need to focus on and explore the processes of co-producing research in terms of pragmatics and epistemology.

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Sitaraman, Srini. "Globalization, State, Identity/Difference." American Journal of Islam and Society 15, no. 3 (1998): 133–35. http://dx.doi.org/10.35632/ajis.v15i3.2161.

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What is reality? Is reality what we see? How do we tell what is real, and how do wedifferentiate “real” from “false” or uncover the truth in an objective fashion? The searchfor reality or understanding the dynamics of human interaction in an institutionalized settinghas resulted in a vibrant debate in international relations (IR) theory over the metatheoreticalfoundations of knowledge production. Positivists and realists claim that truth andreality can be and have been uncovered by thorough and patient research. Truth is, after all,“out there” somewhere in the real world, and it is the task of

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Brković, Čarna. "Epistemological eclecticism: Difference and the ‘Other’ in the Balkans and beyond." Anthropological Theory 18, no. 1 (2017): 106–28. http://dx.doi.org/10.1177/1463499617741063.

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This article's concern is epistemological in that it seeks understanding of the nature of ethnographic knowledge production. Its background assumption is that decolonization of anthropology requires decolonization of anthropological epistemology. The article argues that anthropology is not so much a study of the ‘Other’, but an effort to acquire knowledge by translating across some sort of socio-historically established difference. Anthropologists do not acquire knowledge necessarily by translating between modern, Western European, and non-modern, ‘Other’ conceptual arrangements. Instead, the

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