To see the other types of publications on this topic, follow the link: Epistemology of writing.
Books on the topic 'Epistemology of writing'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 42 books for your research on the topic 'Epistemology of writing.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse books on a wide variety of disciplines and organise your bibliography correctly.
2
Zalewski, Jan. Epistemology of the composing process: Writing in English for general academic purposes. Opole: Wydawn. Universytetu Opolskiego, 2004.
Find full text
3
E, Martin Ronald. American literature and the destruction of knowledge: Innovative writing in the age of epistemology. Durham: Duke University Press, 1991.
Find full text
4
Communicating observations in early modern letters (1500-1675): Epistolography and epistemology in the age of the scientific revolution. London: Warburg Institute, 2013.
Find full text
5
Jane, Schnell Lisa, ed. Literate experience: The work of knowing in seventeenth-century English writing. New York: Palgrave Macmillan, 2002.
Find full text
6
Sedgwick, Eve Kosofsky. Epistemology of the closet. Berkeley: University of California Press, 1990.
Find full text
7
Sedgwick, Eve Kosofsky. Epistemology of the closet. London: Harvester Wheatsheaf, 1991.
Find full text
9
Sedgwick, Eve Kosofsky. Epistemology of the closet. Berkeley, Calif: University of California Press, 2008.
Find full text
10
Groff, Ruth. Subject and object: Frankfurt School writings on epistemology, ontology, and method. New York: Bloomsbury, 2014.
Find full text
11
Hughes, Kate Pritchard. How do you know?: An overview of writings on feminist pedagogy and epistemology. St. Albans, Vic., Australia: Victoria University of Technology, 1994.
Find full text
12
Koch, Andrew M. Romance and reason: Ontological and social sources of alienation in the writings of Max Weber. Lanham, MD: Lexington Books, 2005.
Find full text
13
1962-, Dawson Andrew, Hockey Jennifer Lorna, Dawson Andrew H, and Association of Social Athropologists. Conference, eds. After writing culture: Epistemology and praxis in contemporary anthropology. New York: Routledge, 1997.
Find full text
14
After Writing Culture: Epistemology and Praxis in Contemporary Anthropology (Asa Monographs). Routledge, 1997.
Find full text
15
James, Allison. After Writing Culture: Epistemology and Praxis in Contemporary Anthropology (A.S.a. Monographs, 34.). Routledge, 1997.
Find full text
16
Angle, Stephen C. Buddhism and Zhu Xi’s Epistemology of Discernment. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190878559.003.0004.
Full textAbstract:
This chapter focuses on Zhu Xi’s theory of knowing in order to show how Zhu consciously appropriated Buddhist ideas to develop his own thought. Zhu repurposed the Buddhist term zhijue (perceptual awareness) to become a general term for the mind’s various kinds of knowing activity. Zhu’s epistemology was a conscious rejection of radical approach associated with the Song dynasty Chan master Dahui Zonggao (1089–1163). Two parallel lines of argument are presented. First, the main reason that key aspects of Zhu’s thought resemble Buddhist ideas and modes of thought is due to the deep-rooted cultural embeddedness of those Buddhist ideas and modes of thought. Second, despite the fact that Zhu’s epistemic theorizing is replete with terms and phrases that are strongly associated with, and in some cases originate from, Buddhist writing, the similarities in terminology or structure actually mask deep differences.
17
O'Regan, Cyril. John Henry Newman. Edited by William J. Abraham and Frederick D. Aquino. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199662241.013.13.
Full textAbstract:
The nature of faith and reason and their proper relation was a preoccupation of John Henry Newman throughout his long writing career, beginning with his Oxford University Sermons and carrying on long after the publication of An Essay in Aid of a Grammar of Assent. In both classic sites of his religious epistemology, Newman wrote out of the British naturalist tradition, which gave sanction to the normal workings of the human mind in religious as well as non-religious affairs against the universalistic tendencies of Lockean epistemology. In so doing, Newman defended religious belief as a form of knowing. Accordingly, this chapter will not only present Newman’s religious epistemology from these important texts but will also show the influence of Newman’s thought on later epistemology as well as the problems, arising from Newman’s writings, that require further epistemological attention.
18
Publishing, Sunshine. I Would Rather Suffer with Epistemology Than Be Senseless: Funny Notebook for Epistemology Lovers, Cute Journal for Writing Journaling and Note Taking at Home Office Work School College,appreciation Birthday Christmas Gag Gift for Women Men Teen Friend. Independently Published, 2020.
Find full text
19
Johnsen, Bredo. Righting Epistemology. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190662776.001.0001.
Full textAbstract:
David Hume launched a historic revolution in epistemology, but allies appeared only in the twentieth century, in the persons of Sir Karl Popper, Nelson Goodman, and W. V. Quine. Hume’s second great contribution to the field was to propose reflective equilibrium theory as the framework within which to understand epistemic justification. The core of this book comprises an account of these developments from Hume to Quine, and an extension of reflective equilibrium theory that renders it a general theory of epistemic justification concerning our beliefs about the world. In chapters on Sextus, Descartes, Wittgenstein, and various aspects of Hume’s epistemology, the author defends new readings of those philosophers’ writings on skepticism and notes significant relationships among their views. Finally, in appendices on Hilary Putnam’s “Brains in a Vat” and Fred Dretske’s contextualism, the author shows that both fail to rule out the possible truth of radical skeptical hypotheses. This is not surprising, since those hypotheses are in fact possible. They do not, however, have any epistemological significance, since epistemic justification is a function of the extent to which our bodies of beliefs are in reflective equilibrium, and no extant conception of knowledge is of any epistemological interest.
20
Snow, Nancy E., ed. The Oxford Handbook of Virtue. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199385195.001.0001.
Full textAbstract:
This volume provides a representative overview of philosophical work on virtue. It is divided into seven parts: conceptualizations of virtue, historical and religious accounts, contemporary virtue ethics and theories of virtue, central concepts and issues, critical examinations, applied virtue ethics, and virtue epistemology. Forty-two chapters by distinguished contributors offer insights and directions for further research. The volume is unique in bringing together work on virtue ethics and virtue epistemology, thereby providing an overview of the most recent thinking on virtue in the field of philosophy. It explores writing on virtue in the work of western historical figures such as Plato, Aristotle, Aquinas, Hume, Nietzsche, Kant, and the utilitarians, and includes chapters on Islamic, Christian, Buddhist, and Confucian and Neo-Confucian approaches to virtue ethics. Chapters on neo-Aristotelian virtue ethics and alternatives to it, such as sentimentalism, are also included, as well as work in applied virtue ethics in areas such as medical ethics, business ethics, environmentalism, jurisprudence, sexual ethics, and communication ethics. Objections to virtue ethics and central virtue ethical themes, such as motivation, are also addressed. Chapters on key virtue epistemological themes are also featured in the volume, and a nod toward the emerging field of applied virtue epistemology is given.
21
Sedgwick, Eve Kosofsky. Epistemology of the Closet. University of California Press, 1990.
Find full text
22
Sedgwick, Eve Kosofsky. Epistemology of the Closet. 2nd ed. University of California Press, 2007.
Find full text
23
Sedgwick, Eve Kosofsky. Epistemology of the Closet. University of California Press, 2008.
Find full text
24
Simons, Oliver. Carl Schmitt’s Spatial Rhetoric. Edited by Jens Meierhenrich and Oliver Simons. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199916931.013.42.
Full textAbstract:
By the end of the 1930s space (Raum) had become a common catchword in the writings of Carl Schmitt. This chapter argues that space was not merely a theme during this phase of his career, but was linked to a rhetorical strategy and mode of argumentation. Focusing on Land and Sea (1942) and “Nomos” of the Earth (1950), the first two sections show how Schmitt developed two contrasting modes of argumentation inextricably intertwined with his theory of space and the poetics of his writing. In the final section Agamben’s comments on Schmitt’s “topology” and the collaborative work A Thousand Plateaus by Deleuze and Guattari serve as case studies for recent reconfigurations of Schmitt’s spatial thought. The analysis of their appropriations of Schmitt points to major differences between his original perspective on space and these contemporary theories. Schmitt’s spatial theory is deeply rooted in the epistemology of the early twentieth century.
25
Vanberg, Viktor J., ed. The Sensory Order: And Other Writings on the Foundations of Theoretical Psychology. Routledge, 2017.
Find full text
26
Fine, Gail, ed. The Oxford Handbook of Plato. Oxford University Press, 2019. http://dx.doi.org/10.1093/oxfordhb/9780190639730.001.0001.
Full textAbstract:
This volume consists of 28 specially commissioned essays. It begins with a synoptic introduction. There are then 3 chapters setting the scene (one on Plato in his place and time, one on the Platonic corpus, and one on Plato and his ways of writing). There are then 11 chapters that are devoted to individual dialogues, ranging from his earliest through his latest. The dialogues discussed include Apology, Crito, and Euthyphro: Protagoras and Gorgias; Meno; Phaedo; Republic; Parmenides; Theaetetus; Timaeus; Sophist; Philebus; and Laws. The next 11 chapters focus on topics across a range of dialogues. These chapters include discussion of Socrates’s epistemology and metaphysics, and of his ethics and moral psychology; of Plato’s epistemology, metaphysics, and philosophy of language; and of Plato on the soul, on ethics, on love, on politics, on education and art, and on theology. The volume closes with a chapter on Aristotle’s criticism of Plato, and one on Plato and Platonism.
27
Ganeri, Jonardon. Epistemology from a Sanskritic Point of View. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190865085.003.0002.
Full textAbstract:
The author argues against the universality thesis, by which “the properties of the English word know and the English sentence “S knows that p” are shared by translations of these expressions in most or all languages.” The author argues that not only does the Sanskrit pramā, the closest term to English knowledge, have different properties, but its properties are most closely related to what epistemologists are investigating. English epistemic vocabulary brings with it parochial associations, including a static rather than a performative picture of epistemic agency, a model of justification that skews discussion about the value of epistemic practices, and possibly a nonfactive semantics at odds with the goals of epistemology. In this chapter, the author cites both theoretical writings about epistemology in Sanskrit and intuitions about the use of Sanskrit epistemic vocabulary to show that meaning is not easily translated.
28
Fraunhofer, Hedwig. Biopolitics, Materiality and Meaning in Modern European Drama. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474467438.001.0001.
Full textAbstract:
Mapping the -- not always chronological -- trajectory from representationalist-naturalist theatre (Strindberg, Sartre) to the theatre of the historical avant-garde (Brecht, Artaud), this book puts milestones of modernist theatre in conversation with new materialist, posthumanist philosophy and affect theory. Arguing that existing modernization theories have been unnecessarily one-sided, Biopolitics, Materiality and Meaning in Modern European Drama offers a rewriting of modernity that cuts across binary methodologies – nature and culture, mind and matter, epistemology and ontology, critique and affirmative writing, dramatic and postdramatic theatre. Going beyond the exclusive focus on questions of identity, representation and meaning on the one hand or materiality on the other hand, the book captures the complex material-discursive forces that have shaped modernity and modern theatre. In powerfully prescient readings of modern anxiety, contagion and performance, the volume specifically reworks the biopolitical, immunitarian exclusions that mark Western epistemology leading up to and beyond modernity’s totalitarian crisis point. The book reveals the performativity of theatre in its double sense -- as theatrical production and as the intra-activity of an open and dynamic system of relations between multiple human and more-than-human actants, energies, and affects. In modern theatre, public and private, human and more-than-human, materiality and meaning co-productively collapse in a common life.
29
Guild, Elizabeth. Montaigne on Love. Edited by Philippe Desan. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780190215330.013.36.
Full textAbstract:
Montaigne is often celebrated as an analyst of embodied selves and their uncivilized and civilizing ways; this article focuses on the significance of emotion, specifically love, as much as embodiment, in the distinctive relationships in Montaigne’s writing between knowledge and understanding and between ethics and epistemology. He gives more weight to ancient sources, such as Plato and Aristotle, than to influential Renaissance discourses, such as Neoplatonism; but his understanding of the connections between loving, being loved, knowledge, self-knowledge, and living well seems to have been decisively shaped by his own experience of the love and loss of Étienne de la Boétie. His version of the ancient “paradoxical command” to know and love self puts the relationship between self and other at the heart of his inquiries, passions, and writing, and encompasses a paradoxically creative narcissism as the grounds for both curiosity about, and ethical recognition of, others.
30
Stoltz, Jonathan. Illuminating the Mind. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190907532.001.0001.
Full textAbstract:
This book provides readers with an introduction to epistemology within the Buddhist intellectual tradition. It is designed to be accessible to those whose primary background is in the “Western” tradition of philosophy and who have little or no previous exposure to Buddhist philosophical writings. The book examines many of the most important topics in the field of epistemology, topics that are central both to contemporary discussions of epistemology and to the classical Buddhist tradition of epistemology in India and Tibet. Among the topics discussed are Buddhist accounts of the nature of knowledge episodes, the defining conditions of perceptual knowledge and of inferential knowledge, the status of testimonial knowledge, and skeptical criticisms of the entire project of epistemology. The book seeks to put the field of Buddhist epistemology in conversation with contemporary debates in philosophy. It shows that many of the arguments and debates occurring within classical Buddhist epistemological treatises coincide with the arguments and disagreements found in contemporary epistemology. The book shows, for example, how Buddhist epistemologists developed an anti-luck epistemology—one that is linked to a sensitivity requirement for knowledge. Likewise, the book explores the question of how the study of Buddhist epistemology can be of relevance to contemporary debates about the value of contributions from experimental epistemology, and to broader debates concerning the use of philosophical intuitions about knowledge.
31
Pioske, Daniel. Memory in a Time of Prose. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190649852.001.0001.
Full textAbstract:
Memory in a Time of Prose investigates a deceptively straightforward question: what did the biblical scribes know about times previous to their own? To address this question, the following study focuses on matters pertaining to epistemology, or the sources, limits, and conditions of knowing that would have shaped biblical stories told about a past that preceded the composition of these writings by a generation or more. The investigation that unfolds with these interests in mind consists of a series of case studies that compare biblical references to an early Iron Age world (ca. 1175–830 BCE) with a wider constellation of archaeological and historical evidence unearthed from the era in which these stories are set. What this approach affords is the opportunity to examine the relationship between the past disclosed through these historical traces and that past represented within the biblical narrative, thus bringing to light meaningful details concerning the information drawn on by Hebrew scribes for the prose narratives they created. The results of this comparative endeavor are insights into an ancient world of oral, living speech that informed biblical storytelling, where knowledge about the past was elicited more through memory and word of mouth than through a corpus of older narrative documents. For those Hebrew scribes who first set down these stories in prose writing, the means for knowing a past and the significance attached to it were, in short, wed foremost to the faculty of remembrance.
32
Norris, Andrew. Ordinary Language and Philosophical Conversion. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190673949.003.0002.
Full textAbstract:
This chapter evaluates Cavell’s reception of Austin’s ordinary language philosophy, showing it to be more critical than it has been understood to be. For Austin, the ordinary language philosopher speaks in the first-person plural to remind other philosophers of “what we say when” so as to correct the mistakes those philosophers have made in writing about ethics, epistemology, etc. But Austin cannot give a compelling explanation of why those other philosophers require such reminders: how can they have been wrong about their language and its implications, since they too are one of us who speak the language? On Cavell’s account, we forget what we say when—or, what comes to the same thing, fail to mean what we say—because we evade ourselves. Ordinary language philosophy does not correct mistakes but addresses the uncanny nature of the ordinary, that it is not yet what it is.
33
Fantl, Jeremy. The Epistemic Efficacy of Amateurism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198807957.003.0003.
Full textAbstract:
This chapter discusses when knowledge can survive exposure to counterarguments, even if you find each step compelling and can’t expose a flaw. One consequence of Bayesian epistemology is that knowledge can survive if you lack the expertise to reliably evaluate the counterargument. Knowers can retain knowledge in the face of an apparently flawless counterargument as long as the counterargument is too sophisticated for them, and as long as their knowledge has a basis with which they have sufficient facility (this is one of the lessons of the literature on higher-order evidence). This is one reason why it is so important, in academic writing, to emphasize the case for the opposition. If you train your reader adequately, and they still find the steps in your argument compelling and are unable to locate a flaw, then it becomes harder for them to closed-mindedly dismiss your argument while retaining knowledge that you’re wrong.
34
Beiser, Frederick C. Neo-Kantian Writings in Marburg, 1880–1889. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828167.003.0009.
Full textAbstract:
This chapter describes Cohen’s writings on philosophy in the 1880s, specifically his work on epistemology and aesthetics. It analyzes Cohen’s Das Princip der Unendliche Methode where Cohen advocates an analysis of sensibility into intelligible units called infinitesimals. This marks the beginning of his break with Kant’s dualism between understanding and sensibility. One section considers the second edition of Kants Theorie der Erfahrung, which brought many changes in his evolving philosophy. A final section deals with Cohen’s first foray into the field of aesthetics, his book Kants Begründung der Aesthetik. Cohen’s early aesthetics is interpreted as an attempt to reinstate classical aesthetic values against romanticism.
35
Harrison, Victoria S. Hans Urs von Balthasar. Edited by William J. Abraham and Frederick D. Aquino. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199662241.013.9.
Full textAbstract:
This chapter focuses on two themes that recur throughout the writings of Hans Urs von Balthasar (1905–1988) and that provide keys to understanding his theological epistemology: (i) Christian experience and its relation to the ‘form of Christ’, and (ii) the connection between holiness and theology. The chapter also considers the role of ‘exemplary people’, or saints, within Balthasar’s epistemology and discusses the impact of his theological anthropology on his epistemological position. In examining these themes and ideas this chapter throws light onto the epistemic considerations that lie at the heart of Balthasar’s theology. The chapter discusses two objections to his approach: one from Karen Kilby (2012) who charges Balthasar with a ‘performative contradiction’, and the further complaint that his demand for holiness on the part of theologians is too stringent a requirement. The chapter concludes with the observation that Balthasar’s epistemology is highly suggestive of a form of exemplarism.
36
Lodge, Paul, and Lloyd Strickland, eds. Leibniz's Key Philosophical Writings. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198844983.001.0001.
Full textAbstract:
Gottfried Wilhelm Leibniz (1646–1716) is one of the most important and influential philosophers of the modern period, offering a wealth of original ideas in metaphysics, epistemology, ethics, and philosophical theology, among them his signature doctrines such as substance and monads, pre-established harmony, and optimism. This volume contains introductory chapters on eleven of Leibniz’s key philosophical writings, covering youthful works (“Confessio philosophi”, “De summa rerum”), seminal middle-period writings (“Discourse on Metaphysics”, “New System”), to masterpieces of his maturity (“Monadology”, “Discourse on the Natural Theology of the Chinese”), as well as his two main philosophical books (New Essays on Human Understanding, and Theodicy), and three of his most important philosophical correspondences, with Antoine Arnauld, Burcher de Volder, and Samuel Clarke. The chapters, written by internationally renowned experts on Leibniz, offer clear, accessible accounts of the ideas and arguments of these key writings, along with valuable information about their composition and context. By focusing on the primary texts, these chapters enable readers to attain a solid understanding of what each text says and why, and give them the confidence to read the texts themselves. Offering a detailed and chronological view of Leibniz’s philosophy and its development through some of his most important writings, this volume is an invaluable guide for those encountering Leibniz for the first time. However, the chapters also contain much material that will enrich the understanding of those already familiar with Leibniz’s ideas.
37
Ganeri, Jonardon. Virtual Subjects, Fugitive Selves. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198864684.001.0001.
Full textAbstract:
Fernando Pessoa (1888–1935) has become many things to many people in the years that have passed since his untimely death. For some he is simply the greatest Portuguese poet of the twentieth century. For others he has gradually emerged as a forgotten voice in twentieth-century modernism. And yet Pessoa was also a philosopher, and it is only very recently that the philosophical importance of his work has begun to attract the attention it deserves. Pessoa composed systematic philosophical essays in his pre-heteronymic period, defending rationalism in epistemology and sensationism in the philosophy of mind. His heteronymic work, decisively breaking with the conventional strictures of systematic philosophical writing, is a profound and exquisite exploration in the philosophy of self. Virtual Subjects, Fugitive Selves draws together the strands of this philosophy and rearticulates it in a way that does justice to Pessoa’s breathtaking originality. In applying the new theory to the analysis of some of the trickiest and most puzzling problems about the self to have appeared in the global history of philosophy, in thinkers from the Buddhist, Chinese, Indian and Persian worlds, Virtual Subjects, Fugitive Selves is exemplary of a newly emerging trend in philosophy, that of philosophy as a cosmopolitan endeavour.
38
Lee, Adam. The Platonism of Walter Pater. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198848530.001.0001.
Full textAbstract:
This book examines Walter Pater’s deep engagement with Platonism throughout his career, as a teacher of Plato in Oxford’s Literae Humaniores, from his earliest known essay, ‘Diaphaneitè’ (1864), to his final book, Plato and Platonism (1893), treating both his criticism and fiction, including his studies on myth. Pater is influenced by several of Plato’s dialogues, including Phaedrus, Symposium, Theaetetus, Cratylus, and The Republic, which inform his philosophy of aesthetics, history, myth, epistemology, ethics, language, and style. As a philosopher, critic, and artist, Plato embodies what it means to be an author to Pater, who imitates his creative practice from vision to expression. Through the recognition of form in matter, Pater views education as a journey to refine one’s knowledge of beauty in order to transform oneself. Platonism is a point of contact with his contemporaries, including Matthew Arnold and Oscar Wilde, offering a means to take new measure of their literary relationships. The philosophy also provides boundaries for critical encounters with figures across history, including Wordsworth, Michelangelo and Pico della Mirandola in The Renaissance (1873), Marcus Aurelius and Apuleius in Marius the Epicurean (1885), and Montaigne and Giordano Bruno in Gaston de Latour (1896). In the manner Platonism holds that soul or mind is the essence of a person, Pater’s criticism seeks the mind of the author as an affinity, so that his writing enacts Platonic love.
39
Beiser, Frederick C. The Young Folk Psychologist. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828167.003.0003.
Full textAbstract:
This chapter is an account of Cohen’s early writings as a folk psychologist or anthropologist working within the new discipline of Völkerpsychologie founded by Moritz Lazarus and Heymann Steinthal (1865–1870). His work was very much historicist and empiricist in orientation and investigated such topics as the origins of religion and poetry. But there was also a direction toward logic and criticism, which evolved from his early interest in epistemology and the critical philosophy. Already in these years Cohen adopted a Kantian interpretation of Plato which will be decisive for all his later philosophy.
40
Fantl, Jeremy. The Limitations of the Open Mind. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198807957.001.0001.
Full textAbstract:
When should you engage with difficult arguments against your cherished controversial beliefs? The primary conclusion of this book is that your obligations to engage with counterarguments are more limited than is often thought. In some standard situations, you shouldn’t engage with difficult counterarguments and, if you do, you shouldn’t engage with them open-mindedly. This conclusion runs counter to aspects of the Millian political tradition and political liberalism, as well as some of the informal logic literature on argumentation. Not all misleading arguments wear their flaws on their sleeve. Each step of a misleading argument might seem compelling and you might not be able to figure out what’s wrong with it. Still, even if you can’t figure out what’s wrong with an argument, you can know that it’s misleading. One way to know that an argument is misleading is, counterintuitively, to lack expertise in the methods and evidence types employed by the argument. When you know that a counterargument is misleading, you shouldn’t engage with it open-mindedly and sometimes shouldn’t engage with it at all. You shouldn’t engage open-mindedly because you shouldn’t be willing to reduce your confidence in response to arguments you know are misleading. And you sometimes shouldn’t engage closed-mindedly, because to do so can be manipulative or ineffective. In making this case, the book discusses echo chambers and group polarization, the importance in academic writing of a sympathetic case for the opposition, the epistemology of disagreement, the account of open-mindedness, and invitations to problematic academic speakers.
41
Shea, C. Michael. Ecclesiology. Edited by Frederick D. Aquino and Benjamin J. King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198718284.013.16.
Full textAbstract:
John Henry Newman never wrote a treatise on the Church, yet ecclesiology functions like a vanishing point towards which nearly every line of his thought can be traced. It is with an orientation to the Church that Newman elaborated his conceptions of the sacraments, revelation, history, tradition, doctrinal development, and ecclesiastical offices, in addition to more abstract notions such as faith, assent, religious epistemology, and conscience. The metaphor can be taken even further. For not only does the Church enjoy an orienting presence across most developed subjects in Newman’s corpus, but like a vanishing point, the Church’s configuration can appear in remarkably diverse ways depending upon the arrangement of more proximate subjects that Newman’s various writings held in view. The vanishing point is also more than a metaphor, because at the heart of his ecclesiology is a missing document from 1847. This chapter consider’s Newman’s his developing notion of the Church as a dynamic and polycentric communion of believers.
42
Cunning, David. Margaret Cavendish. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190664053.001.0001.
Full textAbstract:
Margaret Cavendish, a seventeenth-century philosopher, scientist, poet, playwright, and novelist, went to battle with the great thinkers of her time, and in many cases arguably got the better of them, but she did not have the platform that she would have had in the twenty-first century. She took a creative and systematic stand on the major questions of philosophy of mind, epistemology, metaphysics, and political philosophy. She defends a number of theses across her corpus: for example, that human beings and all other members of the created universe are wholly material; that matter is eternal; that the universe is a plenum of contiguous bodies; that matter is generally speaking knowledgeable and perceptive and that non-human creatures like spiders, plants, and cells exhibit wisdom and skill; that motion is never transferred from one body to another, but bodies always move by motions that are internal to them; that sensory perception is not via impressions or stamping; that we can have no ideas of immaterials; and that creatures depend for their properties and features on the behavior of the beings that surround them. Cavendish uses her fictional work to further illustrate these views, and in particular to illustrate the view that creatures depend on their surroundings for their social and political properties. For example, she crafts alternative worlds in which women are not seen as unfit for roles such as philosopher, scientist, and military general, and in which they flourish. This volume of Cavendish’s writings provides a cross-section of her interconnected writings, views, and arguments.