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Journal articles on the topic 'Rationalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Hu, Hongyu. "Analysis of the Causes of the Iraq War from Rationalism Perspective." BCP Social Sciences & Humanities 16 (March 26, 2022): 554–58. http://dx.doi.org/10.54691/bcpssh.v16i.512.

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The causes of the Iraq war can be analyzed from both non-rationalism and rationalism. This essay will discuss that the rationalist framework can give a more suitable insight into the purpose and reason driving these states to act. First of all, for the definition of the rationalist framework, it assumes the actors acting rationally. This essay will outline the Iraq War and analyze its reasons from rationalism, resulting in three main causes, power transition, uncertainty and expected value. All of them would lead to the same outcome, preventive war. On the other hand, this essay will discuss t

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2

Tropman, Elizabeth. "Self-Evidence and A Priori Moral Knowledge." Disputatio 4, no. 33 (2012): 459–67. http://dx.doi.org/10.2478/disp-2012-0011.

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Abstract According to rationalists about moral knowledge, some moral truths are knowable a priori. Rationalists often defend their position by claiming that some moral propositions are self-evidently true. Copp 2007 has recently challenged this rationalist strategy. Copp argues that even if some moral propositions are self-evident, this is not enough to secure rationalism about moral knowledge, since it turns out that such self-evident propositions are only knowable a posteriori. This paper considers the merits of Copp’s challenge. After clarifying the rationalists’ appeal to self-evidence, I

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3

DiGiuseppe, Raymond, and Jean Linscott. "Philosophical Differences Among Cognitive Behavioral Therapists: Rationalism, Constructivism, or Both ?" Journal of Cognitive Psychotherapy 7, no. 2 (1993): 117–30. http://dx.doi.org/10.1891/0889-8391.7.2.117.

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This study attempted to validate Mahoney’s classification of cognitive behavioral therapists into rationalists or constructivists and to verify his hypothesis that Rational-Emotive therapists hold more rationalist attitudes than do other cognitive behavioral therapists. It was also hypothesized that the preference for disputing irrational thoughts early in therapy would also serve to distinguish between general cognitive behavioral and RE therapists. Cognitive behavioral (CB) and RE therapists completed a questionnaire representing Mahoney’s categorization of rationalist and constructivist phi

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4

Kurun, Ismail. "Avicenna's Intuitionist Rationalism." History of Philosophy Quarterly 38, no. 4 (2021): 317–36. http://dx.doi.org/10.5406/21521026.38.4.02.

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Abstract This study is the first part of an attempt to settle a vigorous debate among historians of medieval philosophy by harnessing the resources of analytic philosophy. The debate is about whether Avicenna's epistemology is rationalist or empirical. To settle the debate, I first articulate in this article the three core theses of rationalism and one core thesis of empiricism. Then, I probe Avicenna's epistemology in his major works according to the first core thesis of rationalism (the intuition thesis). In the end, I find Avicenna committed to this thesis in at least one substantive way, n

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5

Liu, Jiangnan. "The Rationalization of ‘ Gefühlsinhalten ’: Dynamics of Cultural Change in Weber’s Sociology of Music." Max Weber Studies 24, no. 2 (2024): 217–39. http://dx.doi.org/10.1353/max.2024.a938238.

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Abstract: Weber did not publish works on the sociology of music during his lifetime, yet he recognized that a specific rationalism influenced even this most intrinsic human experience. This article uses formal and substantive rationality to explore how Weber linked the final harmonious chord structure’s emotional content ( Gefühlsinhalten ) to modern capitalist society in the West. The late Renaissance saw a demand for expressive music, integrating new melodic elements within a framework emphasizing vertical harmonic consonance. This reflects the Western tendency to rationalize music’s emotion

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Marino, Patricia. "Moral Rationalism and the Normative Status of Desiderative Coherence." Journal of Moral Philosophy 7, no. 2 (2010): 227–52. http://dx.doi.org/10.1163/174552409x12574076813478.

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AbstractThis paper concerns the normative status of coherence of desires, in the context of moral rationalism. I argue that 'desiderative coherence' is not tied to rationality, but is rather of pragmatic, instrumental, and sometimes moral value. This means that desire-based views cannot rely on coherence to support non-agent-relative accounts of moral reasons. For example, on Michael Smith's neo-rationalist view, you have 'normative reason' to do whatever your maximally coherent and fully informed self would want you to do, whether you want to do it or not. For these reasons to be non-agent-re

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Sepetyi, Dmytro. "Non-justificationism and the Negativist Legend about Karl Popper’s Philosophy." Актуальні проблеми духовності, no. 21 (December 27, 2020): 24–45. http://dx.doi.org/10.31812/apd.v0i21.3873.

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This paper discusses the meaning of non-justificationism as an important part of Karl Popper’s philosophy of critical rationalism and William Bartley’s philosophy of pancritical rationalism. Сonstruals and attempted developments of critical rationalism by David Miller and Alan Musgrave are analysed and critically evaluated. The case is made that Miller’s rejection of the relevance of reasons for rationality runs counter to Popper’s view and is not supported by Popper’s and Bartley’s non-justificationist arguments. Besides, it is untenable because rationality cannot be reduced to the validity o

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8

Havlík, Vladimír. "David Miller a racionalita bez „dobrých důvodů“? Ke kritice Millerovy interpretace kritického racionalismu." Teorie vědy / Theory of Science 40, no. 1 (2018): 63–87. http://dx.doi.org/10.46938/tv.2018.383.

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David Miller in his books Critical Rationalism (1994) and Out of Error (2006), as one of the few Popper’s students, tries not only to explain and defend Popper’s critical rationalism but also to develop it further. Miller’s restatement of critical rationalism, however, assumes that no “good reason,” but only arguments are needed for rational action. Th is article focuses precisely on this question of the existence of the so-called “good reasons” in connection with rationality and rational decision-making and shows that Miller’s demand for the absence of “good reasons” is not only too radical b

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9

Kail, P. J. E. "Hume, Malebranche and ‘Rationalism’." Philosophy 83, no. 3 (2008): 311–32. http://dx.doi.org/10.1017/s0031819108000697.

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AbstractTraditionally Hume is seen as offering an ‘empiricist’ critique of ‘rationalism’. This view is often illustrated – or rejected – by comparing Hume's views with those of Descartes'. However the textual evidence shows that Hume's most sustained engagement with a canonical ‘rationalist’ is with Nicolas Malebranche. The author shows that the fundamental differences (among the many similarities) between the two on the self and causal power do indeed rest on a principled distinction between ‘rationalism’ and ‘empiricism’, and that there is some truth in the traditional story. This, however,

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10

Hamzah, Hakma, Achmad Khudori Soleh, and Azmi Putri Ayu Wardani. "Islamic Rationalism." JURNAL PENELITIAN KEISLAMAN 20, no. 1 (2024): 94–108. http://dx.doi.org/10.20414/jpk.v20i1.10347.

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Long before Greek philosophy influenced Islamic thought, Islam already had a tradition of rational thinking. This study traces the role of language in the development of Islamic rationalism and addresses 19th-century Orientalists' claims that Islamic philosophy is merely an imitation of Greek philosophy. Using a qualitative library research approach, the study finds:(1) The rationalism in Islam is a genuine product of Islamic intellectual effort, rooted in the Qur'an and Hadith. The interpretation of these sources gave rise to the Islamic rational system, particularly through the study of lang

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11

Elizondo, E. Sonny. "More than a feeling." Canadian Journal of Philosophy 44, no. 3-4 (2014): 425–42. http://dx.doi.org/10.1080/00455091.2014.959360.

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According to rationalist conceptions of moral agency, the constitutive capacities of moral agency are rational capacities. So understood, rationalists are often thought to have a problem with feeling. For example, many believe that rationalists must reject the attractive Aristotelian thought that moral activity is by nature pleasant. I disagree. It is easy to go wrong here because it is easy to assume that pleasure is empirical rather than rational and so extrinsic rather than intrinsic to moral agency, rationalistically conceived. Drawing on underappreciated elements of Kant’s moral psycholog

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12

Assunção, Carlos, and Carla Araújo. "Entries on the History of Corpus Linguistics." Linha D'Água 32, no. 1 (2019): 39–57. http://dx.doi.org/10.11606/issn.2236-4242.v32i1p39-57.

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Corpus linguistics is anchored in a theoretical paradigm characterised by an empiricist approach and as well as by a conception of language as a probabilistic system. In linguistics, empiricism Empiricism is an approach that grants primordial status to data coming from the observation of language, generally grouped together in a corpus, as opposed to rationalism Rationalism. Rationalism is based on the study of language through introspection, which is regarded as a way of assessing models of structural functioning and the formation of the cognitive process of language. As a result, there is a

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13

Kalbasi, Fahimeh. "The Role of Rationalism and Thoughtfulness in Educating the Moral Society Using Imam Ali Hadiths." International Journal of Cultural and Religious Studies 2, no. 2 (2022): 53–61. http://dx.doi.org/10.32996/ijcrs.2022.2.2.6.

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In Islamic culture, rationality and the implementation of the secondary meanings for rationality and wisdom have a unique interpretation in Islam that is not comparable to other religions and cultures. Rationalism has such a high status in Islamic jurisprudence that Islamic rationalism is complete. Islam considers moral education as the leading foundation for a complete education. Therefore, rational education is parallel to moral education. Moral education is the guidance and education of the human psyche through the rational side. In rational education, the heart of man is the center of rati

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14

Leon, Arcelino. "Calculative Faculty By Reasoning: Hobesian Rationalism And The Contemporary Legal Approach." IOSR Journal of Business and Management 26, no. 11 (2024): 01–07. http://dx.doi.org/10.9790/487x-2611090107.

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Background: This article examines Thomas Hobbes' rationalist philosophy and its influence on contemporary legal frameworks, particularly the evolution from positivism to the conception of fundamental rights. Hobbes' theory of "calculative reasoning" is central to understanding the role of reason in law, marking a shift from religious and traditional rationalism to a logic-based approach that applies scientific methods to social organization and individual rights. Materials and Methods: This study employs a bibliographic approach, using a literature review to trace Hobbes' philosophical roots a

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15

Riley, Jonathan. "Interpreting Berlin’s Liberalism." American Political Science Review 95, no. 2 (2001): 283–95. http://dx.doi.org/10.1017/s0003055401002039.

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I argue that Isaiah Berlin’s pluralistic liberalism is best interpreted as a sophisticated form of liberal rationalism, as Berlin himself suggests. His value pluralism, even if it is viewed (as his critics typically view it, with considerable justification) as claiming that any choice between conflicting incommensurable values cannot be a rational choice, does not subvert his liberalism. Rather, this agonistic pluralism emanates from his liberal rationalism, which pictures reason as too weak to resolve conflicts of incommensurables. Yet, reason remains strong enough to discover that certain ba

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16

Doney, Willis. "RATIONALISM." Southern Journal of Philosophy 21, S1 (2010): 1–14. http://dx.doi.org/10.1111/j.2041-6962.1983.tb01533.x.

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17

Ishaya, Samuel. "In Defence of Critical Rationalism." NIU Journal of Humanities 9, no. 1 (2024): 169–73. http://dx.doi.org/10.58709/niujhu.v9i1.1849.

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The early Greek philosophers invented the tradition of adopting critical attitude towards explanations that were robed in mythic garbs. They not only challenged the explanations of the ancients, they also criticized and falsified long standing traditions with empirical observations and tests. This attitude to knowledge is what Karl Popper described as critical rationalism. Critical rationalists believe that scientific theory or any other claim to knowledge can and should be rationally criticized and if they have empirical content can and should be subjected to tests which may falsify them. Cla

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18

BENNETT, JOSHUA. "A HISTORY OF “RATIONALISM” IN VICTORIAN BRITAIN." Modern Intellectual History 15, no. 1 (2015): 63–91. http://dx.doi.org/10.1017/s1479244315000438.

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“Rationalism” became the subject of intense debate in nineteenth-century Britain. This article asks why this was so, by focusing on the usage and implications of the term in contemporary argument. Rationalism was successively defined and redefined in ways that reached to the heart of Victorian epistemological and religious discussion. By treating rationalism as a contextually specific term, and examining how its implications changed between the 1820s and the early twentieth century, the article brings new perspectives to bear on the development of nineteenth-century freethought and countervail

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19

Metelyova, Tatyana. "The crisis of rationality as a symptom of the crisis of systematicity." Sententiae 8, no. 1 (2023): 17–25. http://dx.doi.org/10.31649/sent08.01.017.

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The author shows that the search for new, non-classical forms of rationality is a symptom of the crisis of systematicity in human existence. Rationalism is a worldview correspondence to systemic human existence, and the limits of rationalism coincide with the limits of systematicity. Referring to postmodern philosophy, the author proves that human existence is not limited to systematicity. The scientific scope of the general, the ratio, is inferior to other horizons – aesthetic, moral, mystical, etc. culture-building existence has now declared itself as the only truly human, supersystemic bein

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20

Sokolov, Artemii Vyacheslavovich. "Progressivism as a variety of eschatological myth." Философская мысль, no. 3 (March 2025): 57–76. https://doi.org/10.25136/2409-8728.2025.3.72675.

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The article explores progressivism as a continuation of the eschatological tradition within European rationalism. It analyzes how the ideas of linear progress, formulated during the Enlightenment, became a secularized version of religious eschatological concepts. It examines how modernity, despite its rationalist orientation and scientific criteria, itself develops apocalyptic motifs of salvation in the form of science and technological advancement. A comparative analysis of scientific rationalism and the eschatological myth reveals their structural similarities. As a contrasting element, the

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21

Waters, James W. "Ecology, Divinity, and Reason." Worldviews: Global Religions, Culture, and Ecology 24, no. 2 (2020): 184–201. http://dx.doi.org/10.1163/15685357-20201002.

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Abstract Eco-feminist Val Plumwood has argued that as heirs of rationalism, the developed world has created an ecological crisis that is truly a crisis of reason. Of primary concern is the “rationalist hyper-separation of human identity from nature,” which has caused a great epistemological schism between ethics and ecology. Assuming the ecological crisis is, as Plumwood argues, an epistemological crisis enflamed by the human/non-human, ethical/ecological divisions that take place in modern forms of rationalism, this essay argues that certain western interpretations of Christian divinity—parti

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22

Kwasnicki, Witold. "Legacy of Ludwig von Mises: Rationalism." Studies in Logic, Grammar and Rhetoric 57, no. 1 (2019): 41–64. http://dx.doi.org/10.2478/slgr-2019-0003.

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Abstract There are three intentions (aims) of this paper. First, to focus the attention of readers to three not so well known and least frequently quoted by economists of Mises’s books, namely his 1957 Theory and History: An Interpretation of Social and Economic Evolution, and two closely related The Ultimate Foundation of Economic Science: An Essay on Method (1962), and Epistemological Problems of Economics (1933/1960). The second aim is to outline Mises’s legacy, presented in the form of eleven dimensions of Mises’s Intellectual Universe. The eleven dimensions of Mises’s system are: Economic

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23

Chiappin, José R. Novaes. "Rationality, Decision, Problem Solving and The Program of Rationalism." Ciência e filosofia, no. 5 (December 1, 1996): 155. http://dx.doi.org/10.11606/issn.2447-9799.cienciaefilosofi.1996.105315.

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Neste ensaio, procura-se introduzir um esboço de um programa de pesquisa acerca da natureza, objeto, estrutura e dinâmica das teorias e modelos da racionalidade. Este programa envolve, em primeiro lugar, uma reconstrução racional dessas teorias e modelos ao longo da história da filosofia. E, em segundo lugar, a partir desses quadros teóricos reconstruídos, são enquadradas e sustentadas teses e colocados e resolvidos problemas específicos a respeito das concepções filosóficas que partilham dessas teorias e modelos de racionalidade. Ambos os objetivos são perseguidos segundo a estratégia de apre

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24

Margineanu, Valentin. "From the rationalism abandonment to the return to rationality." Journal of the National Institute of Justice, no. 1(64) (May 2023): 19–24. http://dx.doi.org/10.52277/1857-2405.2023.1(64).03.

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The article represents a plea for the return to rationality in law by approaching the fundamental aspect, the material aspect of rationality in law, that rationality which allows the identification of criteria for evaluating the legitimacy of law and the relationship between Law and Act. In this context, a historical retrospective of the evolution of the concept of rationality in law is carried out, which demonstrates the need to continue this theoretical approach until it becomes a reality in the conditions in which we aim to overcome the gap between the theoretical and applied framework, and

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Kalderon, Mark Eli, and Jerrold Katz. "Realistic Rationalism." Philosophical Review 109, no. 3 (2000): 456. http://dx.doi.org/10.2307/2693707.

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26

Norris, Christopher. "Naturalistic rationalism." Philosophers' Magazine, no. 50 (2010): 88–89. http://dx.doi.org/10.5840/tpm20105071.

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27

TACHIBANA, Kiichi. "Tolerant Rationalism." Annals of the Japan Association for Philosophy of Science 9, no. 5 (2000): 245–54. http://dx.doi.org/10.4288/jafpos1956.9.245.

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28

Brown, Harold I. "Critical Rationalism." International Studies in Philosophy 35, no. 4 (2003): 378–79. http://dx.doi.org/10.5840/intstudphil2003354162.

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29

Resnik, Michael D. "Realistic Rationalism." Journal of Philosophy 96, no. 4 (1999): 207–11. http://dx.doi.org/10.5840/jphil199996427.

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30

Peacocke, Christopher. "Moral Rationalism." Journal of Philosophy 101, no. 10 (2004): 499–526. http://dx.doi.org/10.5840/jphil2004101104.

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31

Leech, Jessica. "Modal Rationalism." Dialectica 65, no. 1 (2011): 103–15. http://dx.doi.org/10.1111/j.1746-8361.2010.01251.x.

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32

Kalderon, M. E. "REALISTIC RATIONALISM." Philosophical Review 109, no. 3 (2000): 456–59. http://dx.doi.org/10.1215/00318108-109-3-456.

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33

Dasgupta, Shamik. "Metaphysical Rationalism." Noûs 50, no. 2 (2014): 379–418. http://dx.doi.org/10.1111/nous.12082.

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Geurst, Jeroen, and Charles Rattray. "Nuanced Rationalism." Architectural Research Quarterly 17, no. 3-4 (2013): 330–34. http://dx.doi.org/10.1017/s1359135514000189.

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Minogue, Kenneth. "Economic Rationalism." Economic Affairs 14, no. 1 (1993): 58–59. http://dx.doi.org/10.1111/j.1468-0270.1993.tb00097.x.

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Resnik, Michael D., and Jerrold J. Katz. "Realistic Rationalism." Journal of Philosophy 96, no. 4 (1999): 207. http://dx.doi.org/10.2307/2564703.

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Mahmoud, Tamer Nagy. "Arab Rationalism." Foreign Policy, no. 136 (May 2003): 90. http://dx.doi.org/10.2307/3183634.

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CLARK, ANDY. "Minimal Rationalism." Mind 102, no. 408 (1993): 587–610. http://dx.doi.org/10.1093/mind/102.408.587.

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CLARK, ANDY. "Minimal Rationalism." Mind 102, no. 408 (1993): 588–610. http://dx.doi.org/10.1093/mind/102.408.588.

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40

Lam, Chi-Ming. "Confucian Rationalism." Educational Philosophy and Theory 46, no. 13 (2014): 1450–61. http://dx.doi.org/10.1080/00131857.2014.965653.

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41

Minogue, Kenneth. "Rationalism revisited." Society 43, no. 2 (2006): 81–87. http://dx.doi.org/10.1007/bf02687375.

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Dousa, Thomas M. "Intellection and Intuition: On the Epistemology of S.R. Ranganathan." NASKO 7, no. 1 (2019): 149. http://dx.doi.org/10.7152/nasko.v7i1.15637.

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The Indian librarian and library theorist S.R. Ranganathan (1892-1970) is generally recognized as a seminal figure in the development of facet analysis and its application to classification theory. In recent years, commentators on the epistemology of knowledge organization have claimed that the methods of facet analysis reflect a fundamentally rationalist approach to classification. Yet, for all the interest in the epistemological bases of Ranganathan’s classification theory, little attention has been paid to his theory of how human beings acquire knowledge of the world – i.e., his epistemolog

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Gert, Joshua. "Moral reasons and The moral problem." Belgrade Philosophical Annual 37, no. 1 (2024): 39–58. https://doi.org/10.5937/bpa2437039g.

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When Michael Smith published The Moral Problem, he advocated only Weak Moral Rationalism: the view that moral requirements always provide us with reasons that are relevant to the rationality of our action. But in the intervening years he has changed his position. He now holds Strong Moral Rationalism: the view that moral requirements are all-things-considered rational requirements. In this paper I argue that his change in view was motivated by two things. The first is his correct view that acting as one is morally required to act is never irrational. The second is what David Copp has called Th

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Castellano-Durán, Rubén D. "Rationalizing ‘Vivir Bien’: The Modern State and the formal limits to transformative rationalism in Bolivia." Intersections 9, no. 3 (2023): 87–106. http://dx.doi.org/10.17356/ieejsp.v9i3.1139.

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Drawing on the 2011 march against a highway project through the Isiboro Sécure National Park and IndigenousTerritory (TIPNIS) in Bolivia, this paper reviews Max Weber’s conceptions on rationality, situating the TIPNIS protestin the interface between the modern formal-instrumental rationality of Bolivian State with the Substantive rationalityproposed as ‘Vivir Bien’; an umbrella term for a conglomeration of Latin American indigenous proposals for asustainable human and nature relationship beyond neoliberalism,￹ colonialism, and their cultural and environmentalconsequences. As any modern institu

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Hall, John R., and Ernest Gellner. "Reason and Culture: The Historic Role of Rationality and Rationalism." Contemporary Sociology 22, no. 2 (1993): 286. http://dx.doi.org/10.2307/2075816.

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Levchenko, Tetyana. "Rationalism and fideism in the discourse of Ukrainian Protestantism." Ukrainian Religious Studies, no. 91 (September 11, 2020): 151–72. http://dx.doi.org/10.32420/2020.91.2138.

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The article analyzes the forms of rationalism and fideism proposed by Ukrainian Protestant theologians at the beginning of the XXI century. It turns out that these forms of rationalism and fideism were made possible by overcoming the anti-intellectualism that was characteristic of Protestantism in Soviet times. The opposition of tendencies to rationalism and fideism is connected with the positioning of Ukrainian Protestants in the postmodern times. Proponents of de facto rationalism propose to reconstruct the modern religious worldview, re-synthesizing elements of liberal and fundamentalist co

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Touraine, Alain. "The crisis of progress." European Review 1, no. 2 (1993): 117–23. http://dx.doi.org/10.1017/s1062798700000466.

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The idea of continuous progress for mankind is no longer unquestioned. Problems of equality, rationality and emotion are unsolved. Conflict exists between cultural conformity and the threat of internationalism. In particular, modern rationalism is in conflict with traditional beliefs.

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Lyubimova, Tatyana B. "Uniformity vs. Unity." Russian Journal of Philosophical Sciences 62, no. 7 (2019): 54–72. http://dx.doi.org/10.30727/0235-1188-2019-62-7-54-72.

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The question of whether it is possible to philosophize outside the categories of rationalist philosophy is not limited to methodology. It has ideological overtones. Namely, the rationalism that has developed in philosophy in modern times, after Descartes, is inevitably supplemented by mechanics. The world is seen as a machine, the living is reduced to mechanisms. Rationalism becomes a machine of mentality. Taking it as a model of normal thinking, giving it a universal value, we thereby impose Western way of thinking on other cultures with a different mentality. The question, therefore, is not

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Labreche, Ben. "Between Law and Nature: The Similes of Paradise Regained and Samson Agonistes." ELH 92, no. 1 (2025): 263–91. https://doi.org/10.1353/elh.2025.a954023.

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Abstract: John Milton often relied on reason as a basis for uncoerced reform, but new kinds of rationality—particularly reason of state and modern natural law—increasingly posed problems in the later seventeenth century. These ethically minimal forms of rationalism structure the satanic temptations of Paradise Regained , and Jesus resists such temptations by turning to legal positivism, the position that norms derive not from rules' inherent rationality, but from their origin in preexisting authority. Positivism reaffirms ethical value in a naturalistic world, but it also potentially entails t

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Prelevic, Dusko. "Chalmers’ defense of the conceivability argument." Theoria, Beograd 54, no. 2 (2011): 25–55. http://dx.doi.org/10.2298/theo1102025p.

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Modal rationalism is a view according to which conceivability a priori entails metaphysical possibility. One of the most influential objections against this view is the claim that there are necessary a posteriori statements. For it seems that their falsity is conceivable but nevertheless metaphysically impossible. However, David Chalmers argues that modal rationalism could be compatible with the existence of necessary a posteriori statements because epistemic two-dimensional semantics framework could explain their nature and there are relevant senses of conceivability and possibility which cou

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