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Journal articles on the topic 'Ontological turn'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Mancuso, Alessandro. "Postfazione: L'antropologia, il non umano e l'ontological turn." Anuac 5, no. 2 (2017): 195–206. http://dx.doi.org/10.7340/anuac2239-625x-2532.

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Questa postfazione ha due scopi: un breve bilancio critico del cosiddetto “ontological turn” nelle scienze umane, e un commento a qualcuno dei temi sollevati dagli articoli riuniti in questa sezione tematica sull’antropologia del non-umano. Argomento, in accordo a quanto sottolineato da tutti i contributi, che la questione di come pensare il politico e i rapporti di potere è cruciale per qualsiasi valutazione di questa nuova “svolta”. Un esame del modo in cui Descola, Latour, Viveiros de Castro e i loro seguaci hanno trattato questo tema deve considerare le differenze che esistono tra i loro a

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2

KELLY, JOHN D. "The ontological turn." HAU: Journal of Ethnographic Theory 4, no. 1 (2014): 357–60. http://dx.doi.org/10.14318/hau4.1.019.

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3

Martin, C. B., and John Heil. "The Ontological Turn." Midwest Studies In Philosophy 23, no. 1 (1999): 34–60. http://dx.doi.org/10.1111/1475-4975.00003.

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4

Smith, Kieran. "An Ontological Turn." American Book Review 38, no. 2 (2017): 11. http://dx.doi.org/10.1353/abr.2017.0009.

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5

Brown, Gordon. "The Ontological Turn in Education." Journal of Critical Realism 8, no. 1 (2009): 5–34. http://dx.doi.org/10.1558/jocr.v8i1.5.

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6

Charpentier, Arto. "On Judith Butler’s Ontological Turn." Raisons politiques N°76, no. 4 (2019): 43. http://dx.doi.org/10.3917/rai.076.0043.

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7

Bermous, A. G. "Ontological turn in the education sciences." Lifelong education: the XXI century 2, no. 2 (2013): 2–21. http://dx.doi.org/10.15393/j5.art.2013.2081.

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8

Purcell, Sebastian. "Two Paths to the Ontological Turn." Radical Philosophy Review 14, no. 1 (2011): 49–66. http://dx.doi.org/10.5840/radphilrev20111414.

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9

Mihai, Mihaela, Lois McNay, Oliver Marchart, et al. "Democracy, critique and the ontological turn." Contemporary Political Theory 16, no. 4 (2017): 501–31. http://dx.doi.org/10.1057/s41296-017-0140-0.

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10

Dall’Alba, Gloria, and Robyn Barnacle. "An ontological turn for higher education." Studies in Higher Education 32, no. 6 (2007): 679–91. http://dx.doi.org/10.1080/03075070701685130.

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11

Spyrou, Spyros. "An Ontological Turn for Childhood Studies?" Children & Society 33, no. 4 (2019): 316–23. http://dx.doi.org/10.1111/chso.12292.

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12

Shipovalova, Lada V. "Does the Historical Epistemology Make the Ontological Turn?" Voprosy Filosofii, no. 5 (2021): 58–69. http://dx.doi.org/10.21146/0042-8744-2021-5-58-69.

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The article deals with the problems of historical epistemology as a topical direction of scientific knowledge research. It focuses on the relationship between historical epistemology and historical ontology, on historical event, and on the difference between the work of a historian of science and a historical epistemologist. The author builds a dialogue with the publication of I.T. Kasavin “Knowledge and Reality in the Historical Epistemology”. She puts forward the thesis that epistemology is justifiably called historical if it not only performs the primary epistemological grasp of a histor

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13

Pribram-Day, Ivory. "Meinong’s Multifarious Being and Russell’s Ontological Variable: Being in Two Object Theories across Traditions at the Turn of the 20th Century." Open Philosophy 1, no. 1 (2018): 310–26. http://dx.doi.org/10.1515/opphil-2018-0023.

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AbstractThis paper discusses the problems of an ontological value of the variable in Russell’s philosophy. The variable is essential in Russell’s theory of denotation, which among other things, purports to prove Meinongian being outside of subsistence and existence to be logically unnecessary. I argue that neither Russell’s epistemology nor his ontology can account for the ontological value of the variable without running into qualities of Meinongian being that Russell disputed. The problem is that the variable cannot be logically grounded by Russell’s theory of denotation. As such, in so far

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14

Skripnik, Konstantin D. "Metaphilosophy of philosophical “turns”: case study." Philosophy Journal 16, no. 3 (2023): 55–68. http://dx.doi.org/10.21146/2072-0726-2023-16-3-55-68.

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The purpose of the article is to consider the phenomenon of philosophical “turn” in the framework of descriptive metaphilosophy. Using the example of analytical, linguistic, pragmatic and ontological turns, an attempt is made to highlight the characteristic features of “turns”. The author shows that the analytical turn is associated with the development of methods of philosophy, primarily with the diversification of the concept of analysis itself. Consideration of the linguistic turn leads to the position that its characterization as a change in the subject of philosophy is not quite adequ

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15

Paleček, Martin, and Mark Risjord. "Relativism and the Ontological Turn within Anthropology." Philosophy of the Social Sciences 43, no. 1 (2012): 3–23. http://dx.doi.org/10.1177/0048393112463335.

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16

Pedersen, Morten Axel. "Anthropological Epochés: Phenomenology and the Ontological Turn." Philosophy of the Social Sciences 50, no. 6 (2020): 610–46. http://dx.doi.org/10.1177/0048393120917969.

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This article has two objectives. In the first part, I present a critical overview of the extensive anthropological literature that may be deemed “phenomenological.” Following this critique, which is built up around a classification into four different varieties of phenomenological anthropology, I discuss the relationship between phenomenological anthropology and the ontological turn (OT). Contrary to received wisdom within the anthropological discipline, I suggest that OT has several things in common with the phenomenological project. For the same reason, I argue, it is not accurate to posit O

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17

Kornilaev, Leonid Yu. "“A turn to ontology” in neo-kantianism (P. Natorp and E. Lask)." Philosophy Journal 14, no. 2 (2021): 51–65. http://dx.doi.org/10.21146/2072-0726-2021-14-2-51-65.

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In the late 1910s and early 1920s, the intellectual situation within neo-Kantianism began to change: there were philosophical projects attempting to overcome the total domination of epistemology in Neo-Kantian doctrines and making place for ontology. Ontological tendencies are typical mainly for P. Natorps’s projects of general logic and E. Lask’s logic of philosophy. I analyze the continuity of Natorp’s early epistemological ideas, developed in the spirit of the Marburg interpretation of Kant’s transcendentalism, and his later ideas, focused on speculative ontological constructions. In partic

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18

Risjord, Mark. "Anthropology without Belief: An Anti-representationalist Ontological Turn." Philosophy of the Social Sciences 50, no. 6 (2020): 586–609. http://dx.doi.org/10.1177/0048393120917967.

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Rejecting the category of belief is one of the most striking and profound ideas to emerge from the ontological turn. This essay will argue that the rejection of belief is best understood as part of a broader rejection of representationalism. Representationalism regards thought, speech, and intentionality as depending primarily on the mind’s ability to manipulate beliefs, ideas, meanings, or similar contents. Some central strands of the ontological turn thus participate in the philosophical project of understanding human life without appeal to such representational states. After showing how 20t

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19

Oliver, James. "Our Pluriverse and Gàidhealtachd: Emplacing Ethical Relations." Scottish Affairs 30, no. 2 (2021): 277–82. http://dx.doi.org/10.3366/scot.2021.0367.

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In this brief essay, to conclude the special issue, I take a reflexive and ontological (re)turn to the Gàidhealtachd. After completing our main task of bringing this collection together, an emplaced and ontological turn has been in some measure evident across the articles, emphasising relationships with place/s. In writing up our guest editors' introduction, a related emergent theme, or atmosphere, of place and ontological relations within the Gàidhealtachd became important. In continuing with that (perhaps minor) ‘turn’, in this essay I engage with my lived experiences of cultural change and

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20

Weir, Simon, and Jason Anthony Dibbs. "The Ontographic Turn: From Cubism to the Surrealist Object." Open Philosophy 2, no. 1 (2019): 384–98. http://dx.doi.org/10.1515/opphil-2019-0026.

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AbstractThe practice of Ontography deployed by OOO, clarified and expanded in this essay, produces a highly productive framework for analyzing Salvador Dalí’s ontological project between 1928 and 1935. Through the careful analysis of paintings and original texts from this period, we establish the antecedents for Dalí’s theorization of Surrealist objects in Cubism and Italian Metaphysical art, which we collectively refer to as ‘Ontographic art,’ drawing parallels with the tenets of Graham Harman’s and Ian Bogost’s object-oriented philosophical programmes. We respond to the question raised by Ro

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21

Thompson, Marie. "Whiteness and the Ontological Turn in Sound Studies." Parallax 23, no. 3 (2017): 266–82. http://dx.doi.org/10.1080/13534645.2017.1339967.

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22

Torres, Juan Emilio, and Alejandra Moreno López. "The ontological and epistemological turn in Organization Studies." International Journal of Management and Decision Making 19, no. 1 (2020): 1. http://dx.doi.org/10.1504/ijmdm.2020.10030625.

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López, Alejandra Moreno, and Juan Emilio Torres. "The ontological and epistemological turn in organisation studies." International Journal of Management and Decision Making 19, no. 4 (2020): 408. http://dx.doi.org/10.1504/ijmdm.2020.110886.

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24

Wirth-Cauchon, Janet. "Diffractive Ethnography: Social Sciences and the Ontological Turn." Contemporary Sociology: A Journal of Reviews 49, no. 4 (2020): 372–73. http://dx.doi.org/10.1177/0094306120930218r.

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25

McDonald, Maryon. "The ontological turn meets the certainty of death." Anthropology & Medicine 24, no. 2 (2017): 205–20. http://dx.doi.org/10.1080/13648470.2017.1332939.

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26

Michael, Mike. "Neoliberalism and the Ontological Turn: Conflicts and Collusions." Science as Culture 25, no. 3 (2016): 361–66. http://dx.doi.org/10.1080/09505431.2016.1172562.

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27

Bråten, Eldar. "The “Ontological Turn” in Anthropology: Self-Silencing Irrealism." Public Anthropologist 4, no. 2 (2022): 160–83. http://dx.doi.org/10.1163/25891715-bja10036.

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Abstract This article calls attention to problematic effects of the so-called “ontological turn” that now gains ground in academic anthropology, especially the entailments of perspectival multi-naturalism. I argue that a consistent embrace of this approach challenges public anthropology at its core. The irrealist grounding of perspectival multi-naturalism encourages withdrawal from both analysis and engagement, rendering the application of anthropological knowledge dubious. In order to counter this development, I suggest a reorientation in terms of realist principles, notably those of Roy Bhas

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28

Bellefeuille, Gerard, and Ahna Bekikoff. "21st Century Child and Youth Care Education: An Ontological Relational Turn in Teaching and Learning." Research Journal of Education, no. 63 (March 25, 2020): 14–24. http://dx.doi.org/10.32861/rje.63.14.24.

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The pedagogical challenges in preparing child and youth care (CYC) students for 21st century CYC practice, global citizenship, and life cannot be rightfully addressed by an antiquated higher education system predicated on a Newtonian/Cartesian ontology that assumes a mechanistic view of the materialistic world and a solitary view of the “self” as completely autonomous, ego-based, and self-enclosed. In this article, we propose an alternative ontological stance for teaching and learning in higher education, one that is informed by the growing body of relational ontology scholarship in theology,

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29

Díaz-Guardamino, Marta, and Colleen Morgan. "Human, Transhuman, Posthuman Digital Archaeologies: An Introduction." European Journal of Archaeology 22, no. 3 (2019): 320–23. http://dx.doi.org/10.1017/eaa.2019.26.

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Current archaeological thought evokes a sparking Catherine wheel: spinning fireworks that detonate light, colour, and sound with every movement. These theoretical turns swirl alongside the ongoing development and adoption of scientific and digital techniques that have wide-ranging implications for archaeological practices and interpretations. Two particularly combustible developments are posthumanism and the ontological turn, which emerged within the broader humanities and social sciences. Posthumanism rejects human exceptionalism and seeks to de-centre humans in archaeological discourse and p

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30

Dumbliauskas, Povilas. "Spirit of Legality: Hegel’s Critique of Law and Turn to Ontology in the Frankfurt Fragments." Religija ir kultūra, no. 22-23 (December 20, 2018): 17–30. http://dx.doi.org/10.15388/relig.2018.13.

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This paper is an attempt to investigate the relation between George Wilhelm Friedrich Hegel’s critique of law in his early Frankfurt fragments, most notably in the treatise Spirit of Christianity and Its Fate and his turn towards an ontological conception of the unity of life and love as its modification. It will be argued that Hegel’s ontological turn can only be understood in light of his rejection of law as the form of absolute opposition. The form of law, moreover, will be treated as the thread to understand the initial movement of Hegel’s profound rejection of Kantian morality. Neverthele

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31

Pucciarelli, Daniel. "Meaning and fate of critique in the Ontological Turn." Trans/Form/Ação 45, no. 1 (2022): 95–114. http://dx.doi.org/10.1590/0101-3173.2022.v45n1.p95.

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Abstract: The paper explores the meaning and fate of the category of critique within the so-called “ontological” or “speculative turn”. First, the article addresses the question of knowing what could give consistency to the very concept of a contemporary ontological turn, in order to present, in a second moment, the tension that, since Kant, constitutes the relationship between critique and ontology. Finally, the paper explores - particularly in the work of Quentin Meillassoux - the possibility of a new ontology that claims to be both non-dogmatic and immune to the neutralization of ontology c

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32

Giulea, Dragoş A. "The Noetic Turn in Jewish Thought." Journal for the Study of Judaism 42, no. 1 (2011): 23–57. http://dx.doi.org/10.1163/157006310x529218.

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AbstractThe noetic turn—perhaps the most important development in Jewish theological discourse after that from prophetic literature to apocalypticism—denotes the translation of the biblical and particularly apocalyptic ontological and epistemological categories, generally conceived according to the norms and categories of everyday knowledge, into noetic categories. God, his throne, light, angels and heavens are re-conceived from a noetic perspective. Noetic perception takes the place of direct vision, hearing and dreams in apprehending the heavenly mysteries of the apocalyptic literature. The

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33

Morozov, Andrii, Vladyslav Shapovalov, and Serhii Hudkov. "Ontological foundations of moral culture. Part II." UKRAINIAN CULTURAL STUDIES, no. 1 (14) (2024): 51–59. http://dx.doi.org/10.17721/ucs.2024.1(14).08.

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Background. Forgetting the problems of being, erasing the idea of being from the worldview of contemporary humans, and focusing on individualistic and hedonistic practices lead to the narrowing of the personality's fullness, dehumanization of its moral and spiritual dimension, and alienation from one's own essence. The ontological turn of thinking, turn to its essential foundations, will allow finding a reliable foundation for a moral culture shaken by skepticism and nihilism, and making an existential turn in search of a person's lost essence. The article is aimed to study the ontological fou

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34

Cova, Victor. "The Road to Taisha: Indigenous Protests for Road Infrastructure in the Ecuadorian Amazon and the Ontological Turn." Fluid Personhood and the Fuzziness of Life: Reaching beyond the Human and the Biosphere 71, no. 1 (2021): 13–32. http://dx.doi.org/10.3790/soc.71.1.13.

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This contribution examines protests by Shuar people in the Ecuadorian Amazon during the summer of 2015 in favour of the construction of a road through their territory. Can the ontological turn help us understand such events? Debates around the ontological turn have hinged around its potential contribution to the analysis of environmental challenges and political conflicts. In this article, I argue that central concepts from the ontological turn – such as animism (Descola 2005) or perspectivism (Viveiros de Castro 2004) – may add nuance but not substance to anthropological understandings of env

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35

Sivado, Akos. "Ways to Be Understood: The Ontological Turn and Interpretive Social Science." Philosophy of the Social Sciences 50, no. 6 (2020): 565–85. http://dx.doi.org/10.1177/0048393120917966.

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The ontological turn in anthropological methodology, at least in its conceptualization-oriented formulation, aims to turn away from the concepts and objects found within one’s own social setting in order to turn to indigenous conceptualization processes and take a look at “the things (and persons) themselves.” This article aims to unpack what such constant reconceptualization amounts to, arguing that when modified to meet certain objections, the ontological turn could provide important ingredients for an alternative version of interpretive social science—one that wishes to understand social ph

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36

Strydom, Piet. "The Cognitive Order of Society: Radicalizing the Ontological Turn in Critical Theory." Revista Portuguesa de Filosofia 80, no. 3 (2024): 1049–76. http://dx.doi.org/10.17990/rpf/2024_80_3_1049.

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Investigating Habermas’s radicalization of the ontological turn in the philosophy of language that eventuated in his universal or formal pragmatics, this article finds that he has not pursued his avowed radicalization far enough. By contrast with his claim that due to its conceptual thrust his type of formal pragmatics is required over and above the empiricist approach to sharpen social analysis, it emerges that his three world-concepts are social-theoretically underspecified. The direction in which the proposed radicalization beyond Habermas is pursued is determined by the core assumption tha

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37

Khan, Gulshan. "Beyond the Ontological Turn: Affirming the Relative Autonomy of Politics." Political Studies Review 15, no. 4 (2017): 551–63. http://dx.doi.org/10.1177/1478929917712933.

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In this article, I critically evaluate a characteristic tendency that is found across the various traditions of poststructuralism, both narrowly and more broadly defined. This is an increasing propensity to be preoccupied with ontological questions and seemingly at the expense of either a refinement of political concepts or a concrete analysis of forms of power and domination. I consider the reasons for this development and stress how this characteristic feature of poststructuralism appears to follow from the very fact of ontological pluralism. What we see in contemporary continental thought i

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38

Doane, Gweneth Hartrick, and Helen Brown. "Recontextualizing Learning in Nursing Education: Taking an Ontological Turn." Journal of Nursing Education 50, no. 1 (2010): 21–26. http://dx.doi.org/10.3928/01484834-20101130-01.

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39

Lawres, Nathan R., and Matthew C. Sanger. "Recentering the Turn: Bringing Native Philosophy into Ontological Studies." General Anthropology 29, no. 2 (2022): 7–10. http://dx.doi.org/10.1111/gena.12102.

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40

Steele, G. R. "CRITICAL REALISM AND THE ONTOLOGICAL TURN: REJOINDER TO LEWIS." Critical Review 23, no. 1-2 (2011): 231–35. http://dx.doi.org/10.1080/08913811.2011.574494.

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41

Lauder, Adam. "IAINBAXTER&raisonnE: Catalogues raisonnés and the ontological turn." Art Libraries Journal 40, no. 2 (2015): 8–16. http://dx.doi.org/10.1017/s030747220000016x.

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IAINBAXTER&raisonnE is an experimental catalogue raisonné of the conceptual artist IAIN BAXTER &, former President of the ‘critical company’ N.E. Thing Co. Ltd. (NETCO). NETCO creatively re-purposed the media ecology of Marshall McLuhan to challenge Conceptual art’s utilitarian ‘aesthetic of administration’ as well as the categorical assumptions informing library and information science that it mimicked. This article describes the main features of the prototype and argues in favour of an approach to developing catalogues raisonnés with artist-centred designs, for which the principles o

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42

McDonald, Henry. "The Ontological Turn: Philosophical Sources of American Literary Theory." Inquiry 45, no. 1 (2002): 3–33. http://dx.doi.org/10.1080/002017402753556599.

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43

Smorgunov, Leonid V. "Ontological turns in contemporary political science: in search for compliance with politics." Socialʹnye i gumanitarnye znania 6, no. 2 (2020): 122. http://dx.doi.org/10.18255/2412-6519-2020-2-122-133.

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The article reveals the content of the main trends in the development of contemporary political science in connection with crisis phenomena affecting its thematic, methodological and theoretical problems, as well as its connection with real political practice. The logic of the search for new political thinking consists in a sequential transition from solving the problems of the crisis in the field of interdisciplinary methodological synthesis to considering the unity of political methodology and ontology, and then to ontologizing political studies expressed in two ontological turns. Interdisci

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44

Croft, Stuart, and Nick Vaughan-Williams. "Fit for purpose? Fitting ontological security studies ‘into’ the discipline of International Relations: Towards a vernacular turn." Cooperation and Conflict 52, no. 1 (2016): 12–30. http://dx.doi.org/10.1177/0010836716653159.

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The performance of International Relations (IR) scholarship – as in all scholarship – acts to close and police the boundaries of the discipline in ways that reflect power–knowledge relations. This has led to the development of two strands of work in ontological security studies in IR, which divide on questions of ontological choice and the nature of the deployment of the concept of dread. Neither strand is intellectually superior to the other and both are internally heterogeneous. That there are two strands, however, is the product of the performance of IR scholarship, and the two strands them

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45

García-Labrador, Julián. "Antropología fenomenológica y giro ontológico." HUMAN REVIEW. International Humanities Review / Revista Internacional De Humanidades 16, no. 1 (2023): 95–113. https://doi.org/10.37819/revhuman.v16i1.1463.

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This article shows the parallels and divergences of the ontological turn and phenomenological anthropology. Both currents, in fidelity to ethnographic data, share the rejection of the regime of representation and both currents bring into question the epistemic commitments of the researcher. However, the ontological turn presents a conceptual orientation, which often leads to typology, while phenomenological anthropology deals with the perceptive relations of the life world from a hermeneutic openness.

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46

Park, Seonjoo. "De-contextalize Literary Studies: Ontological Turn and Mary Shelley’s Frankenstein." Hankuk University of Foreign Studies Literature Studies 89 (February 28, 2023): 9–25. http://dx.doi.org/10.22344/fls.2023.89.09.

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Ontological turn challenges the humanistic studies which has been deeply immersed in linguistic turn. Graham Harman and Quentin Meillasoux, the representative thinkers, argue that thing/object/reality exist for itself, regardless of its contexts, relations, or co-relations. Harman says that literary critics should see how text/thing withstand its contexts and environment or even culture, and Meillasoux argues that reality is an absence of reason and we can get to it only by a narrative which is disconnected from every logic and predictable law. Mary Shelly’s Frankenstein can be read in terms o

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47

Stănciulescu∗, Traian-Dinorel D. "Towards a Semiotics of the "Loving Light”: the Transmodern Turn." Human and Social Studies 4, no. 2 (2015): 119–34. http://dx.doi.org/10.1515/hssr-2015-0018.

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Abstract The core of what we call transmodern turn is sustained (after decades of dominance of post-modern epistemology) by the shaping of an ontological model of the “Essentials Unity”, in which Human Being, the World and God should be in a non-conflictual relationship of togetherness, by a resonant / holographic mechanism of light. (Re)cognizing that the world-object and metalanguage have an objective interface, religion, philosophy and modern (social) sciences harmonise their specific assertions through a semiotics of the "loving light” capable of proving that: syntactically, the world is g

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48

Preucel, Robert W. "The Predicament of Ontology." Cambridge Archaeological Journal 31, no. 3 (2021): 461–67. http://dx.doi.org/10.1017/s0959774321000147.

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The ‘ontological turn’ is currently being touted in anthropology and other social sciences as a way of providing new insights into the global ecological crisis. This move encompasses a variety of posthumanist and New Materialist approaches including assemblage theory, vibrant matter, perspectivism and object-oriented ontology. Although distinctive, these approaches share an interest in animating things. Not surprisingly, archaeologists have taken notice of this new-found fascination with things and are participating in the ontological debates on our own terms. One can distinguish three main ap

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49

Kim, Byung-Yeon. "Rethinking Ecological Citizenship from the Perspective of Material / Ontological Turn." Journal of The Korean Association of Regional Geographers 28, no. 1 (2022): 133–50. http://dx.doi.org/10.26863/jkarg.2022.2.28.1.133.

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50

Kropej Telban, Monika. "Bees and Beekeeping from the Perspective of the Ontological Turn." Studia mythologica Slavica 22 (September 5, 2019): 177. http://dx.doi.org/10.3986/sms20192210.

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