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Journal articles on the topic 'Philosophy of science'
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Fortino, Mirella. "Philosophie, connaissance et nouvelle histoire des sciences." Revue des questions scientifiques 190, no. 1-2 (January 1, 2019): 83–98. http://dx.doi.org/10.14428/qs.v190i1-2.69453.
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Expression de l’esprit positiviste, la pensée du philosophe et historien des sciences Abel Rey est caractérisée par « l’affirmation philosophique de l’histoire des sciences ». L’histoire des sciences, selon Rey, n’est pas érudition, ni histoire événementielle, mais philosophie. Bien loin de réduire toutefois la philosophie à la science, il s’agit, selon la nouvelle perspective critique de Rey, de considérer que « la théorie de la connaissance ne peut sortir que de son histoire ». Dans cet article, nous aimerions souligner que la liaison étroite, que Rey a défendu, entre la philosophie et l’histoire des sciences comme histoire de la raison humaine et fait de civilisation promeut une valeur pédagogique et se traduit, donc, en humanisme.
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As an expression of the positivist spirit, the thinking of the philosopher and science historian, Abel Rey, is characterized by “the philosophical affirmation of the history of science”. The history of science, according to Rey, does not stem from erudition, nor event-driven history, but from philosophy. Far from reducing philosophy to science, however, according to Rey’s new critical perspective, it is a matter of considering that “the theory of knowledge can only emerge from its history”. In this article, we would like to draw attention to the fact that the strong connection, which Rey upheld, between philosophy and the history of science as the history of human reason and a result of civilization, promotes pedagogical value and thus translates into humanism.
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Wylie, Alison. "Between Philosophy and Archaeology." American Antiquity 50, no. 2 (April 1985): 478–90. http://dx.doi.org/10.2307/280505.
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The journal of the Philosophy of Science Association,Philosophy of Science, celebrates its fiftieth anniversary this year, and in honor of this has reprinted the Table of Contents from its first issue as well as the lead article, “On the Character of Philosophic Problems” by Rudolf Carnap (1984). Carnap's object in this article is to determine just whatphilosophicalproblems in science are. He took this to be a question about what distinguishes the “standpoint” of a philosopher from that of the empirical investigator (1984:6). He begins with the observation that “philosophers have ever declared that their problems lie at a different level from the problems of the empirical sciences . . . the question is, however, where one should seek this level” (1984:5).
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Tarigan, Mardinal, Masita Hamidiyah, Masriyanti Nasution, and Rahmi Rahmita Tanjung. "Filsafat Ilmu, Perkembangannya dan Pandangan Filsafat." Mahaguru: Jurnal Pendidikan Guru Sekolah Dasar 3, no. 1 (March 4, 2022): 140–49. http://dx.doi.org/10.33487/mgr.v3i1.3954.
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Historically, philosophy has always been the mother of science. In its development, science is increasingly independent and concrete. However, in the face of many life problems that science cannot answer, philosophy became the basis for answering the problem. Before the 17th century, science was synonymous with philosophy. Philosophy itself is a broad science, meaningz that it is closelyz relatedz to our daily lives. Therefore, the philosophyz of sciencez can be seen as an attemptz to bridgez thez gapz betweenz philosophyz andz science. The urgency of the philosophyzof sciencez can be seen from its role asz a keyz dialogue partner in the development of science. The philosophy of science is also a philosophicalz reflectionz of the naturez ofz science, and does notz recognizez the end of the achievement of goals. Understandingz thez philosophyz ofz sciencez meansz understandingz thez complexity ofzscience, so thatz its mostz basicz aspectsz are also understood from the perspectivezofzscience, the development of science, and thez interrelationshipszbetween brancheszofzscience, which cannot be separated from a philosophical paradigm. Thez researchzmethod thatz researchersz usez when writingz scientificz papersz isz az typez of literature research. Itz can bezconcludedzthat philosophy is a sciencez thatz studiesz thez naturez of allz things. Sciencezis an objective way of thinkingzabout the real world and giving it meaning.
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Warka, Made. "The nature of justice in the perspective of the philosophy of science." Technium Social Sciences Journal 39 (January 8, 2023): 280–86. http://dx.doi.org/10.47577/tssj.v39i1.8095.
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In theory, sources of knowledge might also originate from the outcomes of reflection or contemplation rather than just from experimental or study results. A philosopher engages in reflection or contemplation when attempting to understand or identify the core of something having to do with legal principles. What is meant by justice is the most important philosophical topic when discussing the nature of justice. That is a question that pertains to the field of science philosophy. According to its core, the philosophy of science is a branch of general philosophy that provides responses to a number of inquiries regarding the nature of science. Science philosophy examines the philosophical underpinnings, presumptions, and implications of science, including the social and natural sciences. Philosophy of science studies the philosophical foundations, assumptions and implications of science, including the natural sciences and social sciences. Philosophy of science is closely related to epistemology and ontology.
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Widyaningrum, Winda, Aceng Rahmat, and Saifur Rahman. "The Correlation Between Philosophy, Science And Reading Learning." Jurnal Sains Sosio Humaniora 5, no. 2 (December 5, 2021): 787–92. http://dx.doi.org/10.22437/jssh.v5i2.15785.
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Philosophy is the mother of all sciences. Philosophy, in this case, is more of a universal, comprehensive, and fundamental thought, while other sciences are more specific or special thoughts because they are limited to objects and their unique point of view. Philosophy and science can meet each other because both use the method of reflective thinking in an attempt to deal with the facts of the world and life. Both display a critical attitude, with an open mind and an impartial will, to know the nature of truth. Philosophy requires language as a means of communicating ideas and also as an object of study in philosophy. While language also really needs philosophy as a means or method to analyze systems to get solutions to solving linguistic problems. Reading learning is very important so that a text or statement of a philosopher can be more easily understood. Ignorance of text and context in discourse will lead to confusion in understanding science. If science can be understood well it will add insight and can be shared with others. People with good reading comprehension will bring benefits to others. So it can be concluded that there is a correlation between philosophy, science and reading learning.
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Maric, Ilija. "Boltzmann's philosophy of science." Theoria, Beograd 50, no. 2 (2007): 67–79. http://dx.doi.org/10.2298/theo0702067m.
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Boltzmann's work can be roughly divided into scientific and philosophical which comprises about the last ten years of his life. In 1903 he succeeded the chair of philosophy of science at the University of Vienna from Ernst Mach. The great physicist had a well-grounded philosophical education, and Principien der Metaphysik (The Principles of Metaphysics, 1904) by Serbian philosopher Branislav Petronijevic was among the less known sources of his philosophical ideas. There was no particular book in which he expounded systematically his philosophy of science. Some of its aspects can be reconstructed from his articles and lectures collected in the anthology Populdre Schriften (Popular Writings, 1905). Boltzmann's understanding of science was highly estimated by P. Feyerabend, and K. Popper claimed that he concurred the most with the philosophy of science of this Viennese physicist.
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Lamy, Erwan, Yoann Bazin, Laurent Magne, and Baptiste Rappin. "Towards a philosophy of organisation sciences." Society and Business Review 9, no. 2 (July 8, 2014): 153–65. http://dx.doi.org/10.1108/sbr-12-2013-0091.
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Purpose – This study aims to investigate a declaration of the principles of the Société de Philosophie des Sciences de Gestion/Society for the Philosophy of Organisation sciences (SPSG). Organisation sciences still need to be questioned and rendered more complex, even mistreated, and the concepts they apply have yet to be clarified, mastered and organised to go beyond management ideologies that obscure the project to develop a genuine science, with pseudo-rationalisation replacing real thought. Design/methodology/approach – This task could be accorded to a philosophy of organisation sciences that should be understood as a “philosophy of science of organisation sciences”. Findings – The aim of such a philosophical programme is twofold: to expose the presuppositions and predispositions of organisation scholars and to analyse and clarify their scientific theories and concepts. Originality/value – The ambition of the SPSG is to contribute to the development of that philosophical programme.
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Antipov, G. A. "From philosophy to science, from science to philosophy." Alma mater. Vestnik Vysshey Shkoly, no. 7 (July 2017): 17–22. http://dx.doi.org/10.20339/am.07-17.017.
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Galavotti, Maria Carla. "From the Philosophy of Science to the Philosophy of the Sciences." Journal of Philosophical Research 40, no. 9999 (2015): 45–54. http://dx.doi.org/10.5840/jpr201540supplement8.
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SHPEIZER, Raz. "HENRI BERGSON: SCIENCE, LIFE-SCIENCE, PHILOSOPHY AND THE HUMAN CONDITION." International Journal of Theology, Philosophy and Science 4, no. 6 (May 25, 2020): 20–33. http://dx.doi.org/10.26520/ijtps.2020.4.6.20-33.
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Agazzi, Evandro. "Science, Technology and Philosophy in the Cultural Identity of Nations." Voprosy Filosofii, no. 8 (2022): 5–15. http://dx.doi.org/10.21146/0042-8744-2022-8-5-15.
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The article from a perspective of philosophy of science undertakes an attempt of broadening and refining the sense of addressing interrelations between science, technology and philosophy in contemporary research. The author points out that the hope that technological and scientific development of the last few decades would solve all the problems of the world were naïve and did not contribute sufficiently to the analysis of the current situation and the concept of science. As a possible solution the article proposes to take a look on the origins and actual functioning of the phenomenon of science from a wider perspective. Therefore, the author conducts a historical-philosophical investigation that shows how widely spread modern views on science that led to the loss of cultural identity and unity emerged from the spirit of rational philosophy. The break between philosophy and science further led to the break between science and technology. Using the inspired by non-Western tradition thought of Indian philosopher Depiprasad Chattopadhyaya the author provides a framework for a fruitful conception of that unity of the sciences and humanities that should be a result of rethinking their interrelations and foundations in the course of history and culture.
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Koshlakov, Dmitry M., and Alexander I. Shvyrkov. "Conception and Philosophy of Science." Epistemology & Philosophy of Science 57, no. 2 (2020): 124–41. http://dx.doi.org/10.5840/eps202057226.
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The authors try to show that even Wittgensteinian definition of concept is not always sufficient to analyze what really happens in science. As a result, in addition to “concept” we propose “conception” as a new promising tool for philosophy of science. We provide a brief historical analysis of this term and reveal two main interpretations of “conception” in philosophy and scientific disciplines. In accordance with the first view, conception appears as either a “twin” of the concept, or a pair entity to the concept. According to the second view, conception is a kind of “strange concept” that exists among “normal” concepts. Since conception is understood differently in sciences and philosophical systems, it is not possible to give a generalized definition of conception. That is, it is impossible to formulate this definition, so to speak, inductively. Moreover, even if it was possible, such a definition would not necessarily have to be automatically accepted by philosophy of science. That is why the introduction of a concept of conception was carried out through the analysis of a global process associated with the return of metaphysics to science. We define conception as a semantic construction denoting the unknown (and, possibly, fundamentally unknowable) and ensuring the possibility of working with this unknown (unknowable). By virtue of the way conception was introduced (conception is not a “generalization” of the interpretations available in specific sciences) many conceptions that are considered as conception in specific sciences turn out to not to be conceptions within this definition. Thus, the article interprets conception as a new possible tool of philosophy of science, which is aimed at understanding how specific sciences develop.
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CURIS, Cecilia. "PHILOSOPHY OF INTERDISCIPLINARITY." Pro Edu. International Journal of Educational Sciences 3, no. 5 (June 27, 2021): 48–52. http://dx.doi.org/10.26520/peijes.2021.5.3.48-52.
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The interdisciplinary approach in science is becoming more widespread today. It is gratifying that in the age of applied sciences, in which technology prevails, philosophy as the core of the humanities is restored to its status. Starting from the definition of philosophy that includes notions such as knowledge, values, reason, existence, mind, language, it is not surprising the attitude of modern man in relation to the rational approach of including this fundamental discipline in scientific research in any field. This reconceptualization is absolutely necessary for the progress of humanity starting from the assumption that no field of scientific research can exist without a series of methodological principles. Consequently, we can consider philosophy, the theoretical foundation of any science and more than that, a science applied, per se with resonance in everyday existence. What can be more important for the human being than explaining the meaning of life, the relationship with peers and the psychological motivation of its existence in this world? Thus, philosophy can be the promoter of the active attitude of the individual in any social field. It is important to consider the model of the individual who from a moral point of view is interested, participatory, has a purpose and correctly defines his duties towards himself and society. These coordinates define the pattern of the human being capable of participating in the progress of humanity
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Wicaksono, Anggit Grahito, and Ifa Hanifa Rahman. "PHILOSOPHY OF INTEGRATED NATURAL SCIENCE LEARNING." Jurnal Pena Sains 9, no. 2 (October 31, 2022): 28–35. http://dx.doi.org/10.21107/jps.v9i2.16778.
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Philosophically, natural sciences as a building of knowledge can study ontology (what you want to know), epistemology (how to acquire knowledge), and axiology (what is the value of knowledge). Natural Science as a building of science has properties that are closely related to natural objects. The problems that occur with natural objects are holistic. This holistic problem requires problem-solving from various disciplines, especially in the natural sciences. Based on the scope of the research above, this article aims to investigate integrated natural science learning in a philosophical review (ontology, epistemology, axiology). The qualitative method is applied in this study. Studies conducted to solve problems based on a critical and in-depth analysis of pertinent library materials are known as library research. Overviews of ontology, epistemology, and axiology state that integrated natural science learning, students are expected to be able to relate to other disciplines such as physics, astronomy, chemistry, geology, biology, technology, environment, and health and safety. This type of instruction uses natural science to present natural phenomena and events holistically and to develop students' problem-solving skills. The recommendation given is that teachers should tend to the interdisciplinary study of the natural sciences.
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Supriarno, Supriarno, Abdul Rachmad Budiono, Setyo Widagdo, and Moh Fadli. "The Position of Legal Philosophy Science in Science Constellation." International Journal of Multicultural and Multireligious Understanding 7, no. 11 (December 2, 2020): 127. http://dx.doi.org/10.18415/ijmmu.v7i11.2145.
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The philosophy of law is a science that analyzes law in a philosophical way. So that, the object of the science of legal philosophy is legal norms, and the object is evaluated in a way that is at the heart or basis, which is called the law. The philosphy of law has a wider area than the investigation of the workings of law regarding certainty, truth and objectivity. The position of the philosophy of law in the scientific constellation is as a basis for ethical logic about law. Philosophy of law is a science that specifically discusses the nature of law in a fundamental and comprehensive manner which is always dealing with scientific constellations consisting of the social and natural sciences, so that it’s also at the intersection f the sciences as well as at the meeting point between the sciences. Science and it intersects with the ethics and logic.
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Bazhanov, Valentin A. "On the origins of the political philosophy of science and analytical philosophy." Philosophy of Science and Technology 28, no. 1 (2023): 5–19. http://dx.doi.org/10.21146/2413-9084-2023-28-1-5-19.
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The article puts forward arguments refuting the claims of some representatives of Western philosophy that we are witnessing the birth of a new direction of research within the philosophy of science – political philosophy of science. It is shown that, in fact, the making of political philosophy of science dates back to the activity of left wing of the Vienna Circle representatives and B.M. Hessen’s work “The Social and Economic Roots of Newton’s Mechanics” (1931). The paper traces evolution of the views of the left wing Vienna Circle representatives who emigrated to the USA, and cooperated with the “Philosophy of Science” journal founded by the Russian emigrant V. Malisoff, the International Encyclopedia of Unified Science and Association of Unified Science in the context of which analytical philosophy took shape, where there was no place for political philosophy of science. It is stressed that this evolution happened due to several reasons: the McCarthyism riots in the U.S. in the mid-1950’s; the death of several prominent scientists who paid attention to the political philosophy of science; the disagreement between prominent scholars in logical empiricism, which led to the blurring of the problems of this segment of research. Nevertheless in the European philosophy these studies have been continued. The case of modal logic enables to argue that sometimes the political sympathies and antipathies of scientists significantly affect their perception and assessment of colleague’s works. Attention drawn to the weak development in the history and philosophy of science of the problems associated with the impact of the political views of scientists on the reception of ideas of their political opponents. Finally, an attempt is made to outline the subject area of contemporary political philosophy of science.
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Gabovich, Oleksandr, and Volodymyr Kuznetsov. "Overview of modern philosophy of science." Filosofska dumka (Philosophical Thought) -, no. 2 (August 17, 2022): 137–54. http://dx.doi.org/10.15407/fd2022.02.137.
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Varieties of modern philosophies of mathematical and natural sciences are represented. Specific features of those sciences are analyzed on the basis of graph classifications of the respective philosophies. The importance of reconstructions of practical theories is emphasized for all kinds of philosophies of science used by them. The first part outlines the purpose of the article and considers subject and theoretical, the se- cond — evaluative, nominal, theoretical-reconstructive and linguistic-reconstructive classifica- tions of philosophies of science. The conclusions are made about the problematic application of these classifications to the philosophies of social sciences and humanities.
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Musa, Martina. "Overview of the Development of the Philosophy of Science in Croatia." Društvene i humanističke studije (Online) 8, no. 2(23) (September 5, 2023): 359–70. http://dx.doi.org/10.51558/2490-3647.2023.8.2.359.
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This paper deals with an overview of the development of the philosophy of science in Croatia. The philosophy of science deals with the problems of the natural sciences seeks the meaning of science, and rationally looks at science from different aspects as its material object. In Croatia, the philosophy of science developed as in other European nations, therefore inseparable from the development of natural sciences and the social context. The paper presents some of the most significant representatives of philosophers and events that influenced the development of the philosophy of science in Croatia.
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Williamson, Timothy. "Armchair Philosophy." Epistemology & Philosophy of Science 56, no. 2 (2019): 19–25. http://dx.doi.org/10.5840/eps201956223.
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The article presents an anti-exceptionalist view of philosophical methodology, on which it is much closer to the methodology of other disciplines than many philosophers like to think. Like mathematics, it is a science, but not a natural science. Its methods are notprimarily experimental, though it can draw on the results of natural science. Likefoundational mathematics, its methods are abductive as well as deductive. As in the natural sciences, much progress in philosophy consists in the construction of better models rather than in the discovery of new laws. We should not worry about whether philosophy is a priori or a posteriori, because the distinction is epistemologically superficial.
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Macherey, Pierre, and Robin M. Muller. "Science, Philosophy, Literature." Graduate Faculty Philosophy Journal 31, no. 1 (2010): 181–89. http://dx.doi.org/10.5840/gfpj201031113.
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Sokolova, Tatiana D. "Philosophy of Science." Epistemology & Philosophy of Science 56, no. 1 (2019): 47–53. http://dx.doi.org/10.5840/eps20195615.
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Schoen, Edward L. "Philosophy of Science." Faith and Philosophy 5, no. 3 (1988): 332–34. http://dx.doi.org/10.5840/faithphil19885336.
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Maser, Siegfried. "Philosophy and Science." Philosophy and History 23, no. 2 (1990): 140. http://dx.doi.org/10.5840/philhist199023273.
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Shew, Ashley. "Philosophy of Science." Techné: Research in Philosophy and Technology 15, no. 3 (2011): 243–44. http://dx.doi.org/10.5840/techne201115330.
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Parrini, Paolo. "Science and Philosophy." Diogenes 57, no. 4 (November 2010): 89–101. http://dx.doi.org/10.1177/0392192112438489.
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Hansson, Sven Ove. "Is Philosophy Science?" Theoria 69, no. 3 (February 11, 2008): 153–56. http://dx.doi.org/10.1111/j.1755-2567.2003.tb00758.x.
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ISLAM, AZIZ. "Science and philosophy." Nature 336, no. 6201 (December 1988): 708. http://dx.doi.org/10.1038/336708a0.
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Grozier, Jim. "Science and philosophy." New Scientist 200, no. 2679 (October 2008): 19. http://dx.doi.org/10.1016/s0262-4079(08)62693-7.
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Persaud, Rajendra. "Philosophy of science." Lancet 340, no. 8818 (August 1992): 554–55. http://dx.doi.org/10.1016/0140-6736(92)91755-w.
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Renton, Adrian, and J. D. Swales. "Philosophy of science." Lancet 340, no. 8821 (September 1992): 733. http://dx.doi.org/10.1016/0140-6736(92)92275-k.
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MacCallum, David. "Philosophy of Science." Teaching Philosophy 18, no. 2 (1995): 181–83. http://dx.doi.org/10.5840/teachphil199518227.
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Levy, Robert. "Philosophy of Science." Teaching Philosophy 22, no. 4 (1999): 397–99. http://dx.doi.org/10.5840/teachphil199922451.
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YOSIDA, Natuhiko. "Engineering, Science, Philosophy." Journal of the Society of Mechanical Engineers 89, no. 806 (1986): 12–15. http://dx.doi.org/10.1299/jsmemag.89.806_12.
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Ash, William. "Philosophy As Science." Monthly Review 43, no. 1 (May 7, 1991): 59. http://dx.doi.org/10.14452/mr-043-01-1991-05_7.
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Norris, Stephen P., and Connie A. Korpan. "Philosophy or Science?" Philosophy of Education 57 (2001): 214–16. http://dx.doi.org/10.47925/2001.214.
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Hussein Abdulle, Jemal. "The Nexus Between Philosophy and Science: The Import of Philosophy of Science to Science and Philosophy Itself." International Journal of Philosophy 7, no. 3 (2019): 107. http://dx.doi.org/10.11648/j.ijp.20190703.11.
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Mikhaylov, Igor A. "The Path to “Normal Science” Through Existentialism." Voprosy Filosofii, no. 9 (2023): 157–61. http://dx.doi.org/10.21146/0042-8744-2023-9-157-161.
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The article reflects upon the developmet of professional history of philosophy, philosophy of science and theoretical sociology in Soviet Union in the 1950s and 1960s. The decisive contribution to the formation of modern historical and philosophical problems, as well as to modern disputes about the nature of philosophy and science, belongs to Piama Gaidenko. The author focuses on the role of studies in existentialism and the way its problematic shaped human and science studies in soviet philosophy. A small review article published in Voprosy Filosofii in 1959, the very first scientific paper by Gaidenko despite its formal status, appears to be an extremely important scientific document, revealing not only the characteristic personal style of the author soon to become famous, but also the full thematic structure of Gaidenko’s future works. Contrary to the common in the 50-60-s classification of existentialism as “irrationalism” and hence as hostile to science, this movement was the first to be studied as a region of contemporary philosophy thus fostering soviet philosophy to move away from harsh criticism of bourgeois philosophy and develop the branch of history of philosophy as “normal science”.
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Nikiforov, Alexander L. "Is “Analytic Philosophy” a Philosophy?" Russian Journal of Philosophical Sciences 63, no. 8 (December 1, 2020): 7–21. http://dx.doi.org/10.30727/0235-1188-2020-63-8-7-21.
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The article discusses the issue of the nature of analytic philosophy. It is shown that in the 1920s–1940s it was a certain philosophical school, whose representatives were united by some initial principles. Analytic philosophers saw the main task of philosophy in the analysis of the language of natural sciences, in establishing logical connections between scientific propositions, in the empirical substantiation of scientific theories and in the elimination of speculative concepts and proposals from the language of science. The tool for such analysis was the mathematical logic created at the beginning of the 20th century by G. Frege, A.N. Whitehead, B. Russell. Another characteristic feature of the analytic tradition was a negative attitude toward philosophical speculation. Adherents of this tradition believed that philosophy does not provide knowledge about the world, therefore, it is not a science. Analytic philosophers have made a significant contribution to the methodology of scientific knowledge, offering an accurate description of the hypothetical-deductive structure of scientific theory, methods of scientific explanation and prediction, verification, confirmation and refutation of scientific statements. In the late 1930s, most of the analytic philosophers emigrated to England and the United States. The analytic movement is gradually losing its integrity and loses the features of a philosophical school. There is a rejection of mathematical logic as the main means of analysis, the connection with the natural sciences has been lost. In the second half of the 20th century, analytic philosophy from a specific philosophical school turns into a certain style of thinking of the philosophers of various philosophical research areas and orientations.
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Rennie, Bryan. "The History (and Philosophy) of Religions." Studies in Religion/Sciences Religieuses 41, no. 1 (March 2012): 24–32. http://dx.doi.org/10.1177/0008429811430055.
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In a paper given at a Roundtable at the American Academy of Religion (AAR) National Annual Conference in Montreal in November of 2009, jointly organized by the North American Association for the Study of Religion and the Critical Theory and Discourses in Religion Group of the AAR, I argued for the ineluctably philosophical nature of what is most commonly called ‘method and theory in the study of religion.’ That paper ( Rennie, 2010 ) also argues that what is conventionally referred to as ‘philosophy of religion’ does not, strictly speaking, warrant that name since it is in fact a form of theology that utilizes philosophical methodologies to consider principally, if not exclusively, Christian concerns. I also argued that a philosophy of religion(s) constituted along the lines of the philosophy of science would be a potential improvement in both ‘philosophy of religion’ and ‘method and theory in the study of religion.’ In this paper I would like to consider—with the help of a closer look at contemporary philosophy of science—precisely what a reconstituted history (and philosophy) of religions might look like, how it might differ from current scholarship, and what it might achieve. Dans une communication donnée lors d’une table ronde à l’American Academy of Religion (AAR) National Annual Conference à Montréal en novembre 2009, organisée conjointement par le North American Association for the Study of Religion et le groupe de Critical Theory and Discourses in Religion de l’AAR, j’avais argué la nature inéluctablement philosophique de ce qui est couramment appelé « Method and Theory in the Study of Religion ». Cet article ( Rennie, 2010 ) soutient également la thèse que ce qu’on appelle couramment « Philosophie de la religion » ne correspond pas stricto sensu à ce qu’une telle dénomination recouvre puisqu’il s’agit en fait d’une forme de théologie recourant à des méthodes philosophiques pour envisager des préoccupations principalement, sinon exclusivement, chrétiennes. Je soutiens aussi qu’une philosophie des religions constituée à partir des lignes de force de la philosophie des sciences pourrait apporter une amélioration potentielle de la philosophie de la religion, de la méthode et de la théorie dans l’étude des religions. Dans cet article, j’aimerais examiner précisément —par le biais des apports de la philosophie des sciences contemporaine— ce à quoi l’histoire (et la philosophie) des religions pourrait ressembler, les termes dans lesquels elle se distinguerait des approches actuelles et ce à quoi nous pourrions ainsi aspirer.
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Baldin, Gregorio. "A “Galilean Philosopher”? Thomas Hobbes between Aristotelianism and Galilean Science." Philosophies 7, no. 5 (October 14, 2022): 116. http://dx.doi.org/10.3390/philosophies7050116.
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The conventional portrait of Thomas Hobbes that emerged in twentieth century histories of philosophy is that of the quintessential mechanical philosopher, who openly broke with philosophical tradition (together with René Descartes). Hobbes’s scholars depicted a more correct and detailed panorama, by analyzing Hobbes’s debt towards Aristotelian and Renaissance traditions, as well as the problematic nature of the epistemological status that Hobbes attributes to natural philosophy. However, Hobbes’s connection to modern Galilean science remains problematic. How and in what way did Hobbes take inspiration from Galileo? In this article, I analyze Hobbes’s natural philosophy by addressing three topics: (1) his connection with some aspects of seventeenth-century Aristotelianism; (2) differences and analogies between Hobbes’s and Galileo’s epistemological approaches; and (3) the Galilean foundation of Hobbes’s philosophy. Through this analysis I want to show in which sense Hobbes can be properly defined a “Galilean philosopher”.
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Cooper, Neil. "The Art of Philosophy." Philosophy 66, no. 256 (April 1991): 169–75. http://dx.doi.org/10.1017/s0031819100053043.
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Any account of knowledge has to take account both of the contribution of the world and the contribution of man. Every human endeavour, every activity, every art, every science is a product of a unique interaction between man and the world. Where man is most passive, he merely reflects and reports the world; this is pure discovery, if it ever exists. Where man is most active, the world's contribution lies merely in the provision of the raw material; this is pure invention, if it ever exists. All the arts, all the sciences can be ordered in a continuous array or spectrum ranging from pure discovery to pure invention. That they are all at some point on this continuum gives them a common but fragile thread, justifying our thinking and talking of the unity of the arts and sciences. Philosophy is neither pure discovery nor pure invention; it bears resemblances to both a science and an art. In this paper I propose to try to give reasons why we should regard the philosopher as an artist and philosophy as an art; or, at any rate, I shall try to show that there is an Art of Philosophy.
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Situngkir, Friska Ledina, and Izwita Dewi. "The view of mathematics education as science." International Journal of Trends in Mathematics Education Research 5, no. 3 (September 30, 2022): 328–32. http://dx.doi.org/10.33122/ijtmer.v5i3.155.
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This paper will discuss the view of mathematics education as science. This study is the result of a variety of relevant literature related to mathematics education as a science in a scientific discipline. Philosophically, mathematics is considered as the queen of science used by humans in everyday life. While knowledge itself is closely related to philosophy, where these two terms cannot be separated from each other. The science of studying natural phenomena itself. Science is the product of epistemology, ontology, and axiology. Philosophy and science are two similarities in that both seek the truth. A person who seeks the truth is a philosopher or philosopher. The source of philosophy is man, reason, and the human heart. For example, mathematics. Mathematics is a science about reasoning, about patterns and mathematics is the queen of science and at the same time a servant of science. Mathematics education is a mathematics lesson that makes students build logical thinking and build mathematical knowledge.
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Almoallem, Mohsen. "Carnab’s Confirmability Principle and Popper’s Objections." Journal of Arts and Social Sciences [JASS] 8, no. 2 (July 15, 2017): 165. http://dx.doi.org/10.24200/jass.vol8iss2pp165-176.
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This article deals with the work of the prominent philosopher and logician Rudolf Carnab in establishing the Confirmability Principle as a tool to distinguish scientific from metaphysical statements, and the objections raised by the philosopher of science Karl Popper to this principle. It also focuses on the philosophical and logical argumentation that lasted decades between them and its outcomes which had an influence on the contemporary shape of the philosophy of science in the twentieth century and how each one of them presented his own account for the nature of scientific methods that contemporary sciences must follow. While Carnab and the logical positivism group in general created the “verification principle” and then the “confirmability principle” as the proper way to eliminate metaphysical ideas from science that hindered its eventual progress for several decades, relying on the inductive method as a ground for scientific progress, Popper on the other hand, thought that in order to achieve such progress one must adhere to scientific theories and more specifically to the “Falsification Principle” in addition to relying on the “Virtual method” which grants the “Rational Hypothesis” a crucial role in contemporary sciences. The article concludes with the results of this argumentation and with how philosophy of contemporary science ended up giving more weight to the rational hypothesis and less to the confirmability principle due to the retreat of rigid empiricism in contemporary sciences, especially in physics. This led contemporary science to depend on philosophy once again.
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Almoallem, Mohsen. "Carnab’s Confirmability Principle and Popper’s Objections." Journal of Arts and Social Sciences [JASS] 8, no. 2 (July 15, 2017): 165–76. http://dx.doi.org/10.53542/jass.v8i2.2301.
Full textAbstract:
This article deals with the work of the prominent philosopher and logician Rudolf Carnab in establishing the Confirmability Principle as a tool to distinguish scientific from metaphysical statements, and the objections raised by the philosopher of science Karl Popper to this principle. It also focuses on the philosophical and logical argumentation that lasted decades between them and its outcomes which had an influence on the contemporary shape of the philosophy of science in the twentieth century and how each one of them presented his own account for the nature of scientific methods that contemporary sciences must follow. While Carnab and the logical positivism group in general created the “verification principle” and then the “confirmability principle” as the proper way to eliminate metaphysical ideas from science that hindered its eventual progress for several decades, relying on the inductive method as a ground for scientific progress, Popper on the other hand, thought that in order to achieve such progress one must adhere to scientific theories and more specifically to the “Falsification Principle” in addition to relying on the “Virtual method” which grants the “Rational Hypothesis” a crucial role in contemporary sciences. The article concludes with the results of this argumentation and with how philosophy of contemporary science ended up giving more weight to the rational hypothesis and less to the confirmability principle due to the retreat of rigid empiricism in contemporary sciences, especially in physics. This led contemporary science to depend on philosophy once again.
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Setiadi, Teguh, Edi Rohaedi, Asmak Ul Hosnah, and Nandang Kusnadi. "Legal Sciences in the Perspective of Philosophy of Science." International Journal of Multicultural and Multireligious Understanding 8, no. 7 (July 23, 2021): 398. http://dx.doi.org/10.18415/ijmmu.v8i7.2911.
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Legal science covers a limited scope since it only focuses on norms or law. Many problems relating to law raises further questions that require a fundamental answer. The fact is that these questions are impossible to be answered by legal science. This phenomenon is being the object of discussion in the field of philosophy. Philosophy, with its metaphysics, epistemology, and axiology ways of thinking, besides providing fundamental answers to problems in philosophy and general science, also give a solid foundation for the existence of law itself. Law, if reflected through philosophical science, is included as science which has its own characteristics for its normative nature.
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Hatfield, Gary. "Philosophy of Psychology as Philosophy of Science." PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1994, no. 2 (January 1994): 19–23. http://dx.doi.org/10.1086/psaprocbienmeetp.1994.2.192913.
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De Sousa, Ronald. "What Philosophy Contributes to Emotion Science." Philosophies 7, no. 4 (August 8, 2022): 87. http://dx.doi.org/10.3390/philosophies7040087.
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Contemporary philosophers have paid increasing attention to the empirical research on emotions that has blossomed in many areas of the social sciences. In this paper, I first sketch the common roots of science and philosophy in Ancient Greek thought. I illustrate the way that specific empirical sciences can be regarded as branching out from a central trunk of philosophical speculation. On the basis of seven informal characterizations of what is distinctive about philosophical thinking, I then draw attention to the fact that scientific progress frequently requires one to make adjustments to the way its basic terms are conceptualized, and thus cannot avoid philosophical thought. The character of emotions requires attention from many disciplines, and the links among those disciplines inevitably require a broader philosophical perspective to be understood. Thus, emotion science, and indeed all of science, is inextricably committed to philosophical assumptions that demand scrutiny.
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Pigliucci, Massimo. "Presenting philosophy – What science has taught me about it." Human Affairs 31, no. 4 (October 1, 2021): 439–47. http://dx.doi.org/10.1515/humaff-2021-0038.
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Abstract Presenting philosophy properly, in a way that is clear and accessible to our target audience, is of paramount importance. In this essay I draw on my dual experience as a scientist and a philosopher (as well as science and philosophy communicator) to arrive at some general recommendations for good practice. Specifically, I discuss why presentation matters, whether a bad presentation style is a valid criticism of a philosopher’s work, how we may adapt our message to the variety of communication media available today, and what, if any, is the relationship between how we present and how we conceive of philosophy itself.
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Hickson, Matthew. "The Necessity of Philosophy in the Exercise Sciences." Philosophies 4, no. 3 (August 7, 2019): 45. http://dx.doi.org/10.3390/philosophies4030045.
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The pervasive and often uncritical acceptance of materialistic philosophical commitments within exercise science is deeply problematic. This commitment to materialism is wrong for several reasons. Among the most important are that it ushers in fallacious metaphysical assumptions regarding the nature of causation and the nature of human beings. These mistaken philosophical commitments are key because the belief that only matter is real severely impedes the exercise scientist’s ability to accurately understand or deal with human beings, whether as subjects of study or as data points to be interpreted. One example of materialist metaphysics is the assertion that all causation is physical- one lever moving another lever, one atom striking another atom, one brain state leading to another (Kretchmer, 2005). In such a world, human life is reduced to action and reaction, stimulus and response and as a result, the human being disappears. As such, a deterministic philosophy is detrimental to kinesiologists’ attempts to interpret and understand human behavior, for a materialistic philosophy, must ignore or explain away human motivation, human freedom and ultimately culture itself. In showing how mistaken these philosophic commitments are, I will focus on the sub-discipline of sport psychology for most examples, as that is the field of exercise science of which I am paradigmatically most familiar. It is also the field, when rightly understood that straddles the “two cultures” in kinesiology (i.e., the sciences and the humanities). In referencing the dangers of the materialistic conception of human beings for sport psychology, I will propose, that the materialist’s account of the natural world, causation and human beings stems from the unjustified and unnecessary rejection by the founders of modern science of the Aristotelian picture of the world (Feser, 2012). One reason that this mechanistic point of view, concerning human reality has gained ground in kinesiology is as a result of a previous philosophic commitment to quantification. As philosopher Doug Anderson (2002) has pointed out, many kinesiologists believe that shifting the discipline in the direction of mathematics and science would result in enhanced academic credibility. Moreover, given the dominance of the scientific narrative in our culture it makes it very difficult for us not to conform to it. That is, as Twietmeyer (2015) argued, kinesiologists do not just reject non-materialistic philosophic conceptions of the field, we are oblivious to their possibility. Therefore, I will propose two things; first, Aristotelian philosophy is a viable alternative to materialistic accounts of nature and causation and second, that Aristotle’s holistic anthropology is an important way to wake kinesiologists from their self-imposed philosophic slumber.
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Lytvynko, A. "International scientific associations of the History of Science and Technology: formation and development (part III)." Studies in history and philosophy of science and technology 29, no. 1 (February 8, 2021): 113–22. http://dx.doi.org/10.15421/272014.
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The activity of international organizations on the history and philosophy of science and technology is a remarkable phenomenon in the world scientific and sociocultural sphere. Such centers influence and contribute to the scientific communication of scientists from different countries and the comprehensive development of numerous aspects of the history and phylosiphy of science and technology, carry out scientific congresses. That is why the analysis of the acquired experience and the obtained results of these groups are important.
The history of the formation and development, task, structure, background and directions of the activities of some international organizations in the field of history and philosophy of science and technology, including The European Philosophy of Science Association (EPSA), The International Society for the History of Philosophy of Science (HOPOS), The International Federation of Philosophical Societies (FISP) and The International council for philosophy and human sciences (ICPHS) have been shown.
The European Philosophy of Science Association (EPSA) was established in 2007 to promote and advance the investigations and teaching the philosophy of science in Europe. EPSA edits the European Journal for Philosophy of Science (EJPS), which publishes articles in all areas of philosophy of science. The International Society for the History of Philosophy of Science (HOPOS) promotes serious, scholarly research on the history of the philosophy of science and gathers scholars who share an interest in promoting research on the history of the philosophy of science and related topics in the history of the natural and social sciences, logic, philosophy and mathematics. The scholarly journal HOPOS is published by University of Chicago Press.
The International Federation of Philosophical Societies (FISP) is the highest nongovernmental world organization for philosophy, whose members-societies represent every country where there is significant academic philosophy. It was established in Amsterdam in 1948. FISP’s first seat was located at the the Sorbonne in Paris. FISP includes approximately one hundred members. It does not include individual members, but only «societies» in a broad sense, that is, philosophical institutions of different kinds, such as associations, societies, institutes, centres and academies at national, regional and international levels. The International council for philosophy and human sciences (ICPHS) is a non-governmental organisation within UNESCO, which federates hundreds of different learned societies in the field of philosophy, human sciences and related subjects. It was conceived as the intermediary between UNESCO on one hand, and learned societies and national academies on the other. Its aim was to extend UNESCO's action in the domain of humanistic studies.