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Qualitative immediacy (also termed quality in its philosophical sense and aesthetic quality) is of fundamental importance within the pragmatic conception of meaning as interpretive act, and yet it has been virtually ignored by social scientists. The concept is traced through its foundations in Peirce's philosophy, its development in Dewey's theory of aesthetic experience, and its relation to the general pragmatic conception of the self. The importance of the "I" in Mead's view of the self is seen as similar to Firstness (...) |
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Those of us who are sympathetic to Kantian ethics usually are so because we regard it as an ethics of autonomy, based on rational self-esteem and respect for the human capacity to direct one’s own life according to rational principles. Kantian ethical theory is grounded on the idea that the moral law is binding on me only because it is a law proceeding from my own will. The ground of a law of autonomy lies in the very will which is (...) |
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Essay “Meaning and Mentalism” is translated from Hilary Putnam’s book: Represen tation and Reality. Chapter 1. Meaning and Mentalism. The MIT Press, 1998. pp.1-18. |
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In this chapter, I argue that John Rawls’ later work presents one of the most fruitful liberal frameworks from which to approach global cultural diversity. In his Law of Peoples (1999), the normative architecture Rawls provides is much more open to an intercultural/religious dialogue with various non-Western communities, such as the First Nations, than are other liberal approaches. Surprisingly, this has gone unnoticed in the literature on multiculturalism. At the same time, Rawls’ framework is not problem free. Here, I am (...) |
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This article emphasises the academic possibilities of autoethnography using a philosophical and theoretical framework to underpin it. The author uses a proposed research project to illustrate how and why autoethnography should be considered an academic methodology appropriate for a Doctor of Philosophy study. Crotty’s research paradigm model informs the author’s theoretical framework with a focus on Social Constructionism and Symbolic Interactionism as it’s foundations. The intention of the article is to encourage other doctoral candidates to consider the scholarly attributes of (...) |
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Collective intentionality is one of the most fundamental notions in social ontology. However, it is often thought to refer to a capacity which does not presuppose the existence of any other social facts. This chapter critically examines this view from the perspective of one specific theory of collective intentionality, the theory of Margaret Gilbert. On the basis of Gilbert’s arguments, the chapter claims that collective intentionality is a highly contingent achievement of complex social practices and, thus, not a basic social (...) |
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This article summarizes my views on epistemological problems in African studies as I have expressed them previously in different contexts, mainly my book In My Father's House (1992), to which I refer the reader for further details. I start with an attempt to expose some natural errors in our thinking about the traditional-modern polarity, and thus help understand some striking and not generally appreciated similarities of the logical problem situation in modern western philosophy of science to the analysis of traditional (...) |
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By comparing some founding concepts underlying developing interest in the role of signs and symbols in social life, such as the nature of the sign in Charles Peirce and Ferdinand de Saussure and in Emile Durkheim and George Herbert Mead, and then exploring recent developments in structuralism and symbolic interactionism, a critical appraisal of their theories of meaning is made in the context of an emerging semiotic sociology. |
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Do you think the quotation in my title is reasonable or unreasonable? I find it unreasonable, but I know that many will not. Two people can react to the same idea, opinion, or data in opposite ways, and the reasons for this are often ideological. Ideology always has a political origin — in this case perhaps reflecting turf wars, career promotion, self-legitimation, the privileged status of science in post-industrial societies, and the need to say the right things in order to (...) |
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The hermeneutical tradition represented by Yorck, Heidegger, and Gadamer has distrusted Dilthey as suffering from the two sins of modernism: scientific “positivism” and individualistic and aesthetic “romanticism.” On the one hand, Dilthey’s epistemology is deemed scientistic in accepting the priority of the empirical, the ontic, and consequently scientific inquiry into the physical, biological, and human worlds; on the other hand, his personalist ethos and Goethean humanism, and his pluralistic life- and worldview philosophy are considered excessively aesthetic, culturally liberal, relativistic, and (...) |
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The paper provisionally accepts the goal of Goldman's primary epistemics, which is to seek reliability values for basic cognitive processes, and questions whether such values may plausibly be expected. The reliability of such processes as perception and memory is dependent on other aspects of cognitive structure, and especially on one's "conceptual scheme," the evaluation of which goes beyond primary epistemics (and its dependence on cognitive science) to social epistemics, or indeed to traditional epistemology and philosophy of science. Two general arguments (...) |
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Chapter 1 (To know in order to survive) & Chapter 2 (A critique of evolved reason) explain human knowledge and its limits from an evolutionary point of view. Chapter 3 (Captured in our Cockpits) explains the evolution of consciousness, using value driven decision theory. Chapter 4-6 (Chapter 4 Sociobiology, Chapter 5 Culture: the Human Arena), Chapter 6, Genes, Memes, and the Environment) show that to understand culture you have at least to deal with 4 levels: genes, brains, the environment, culture. (...) |
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Philosophical discussions regarding the status of emotion as a scientific domain usually get framed in terms of the question whether emotion is a natural kind. That approach to the issues is wrongheaded for two reasons. First, it has led to an intractable philosophical impasse that ultimately misconstrues the character of the relevant debate in emotion science. Second, and most important, it entirely ignores valence, a central feature of emotion experience, and probably the most promising criterion for demarcating emotion from cognition (...) |
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Teresa believes in God. Maggie’s wife believes that the Earth is flat, and also that Maggie should be home from work by now. Anouk—a cat—believes it is dinner time. This dissertation is about what believing is: it concerns what, exactly, ordinary people are attributing to Teresa, Maggie’s wife, and Anouk when affirming that they are believers. Part I distinguishes the attitudes of belief that people attribute to each other (and other animals) in ordinary life from the cognitive states of belief (...) |
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In my thesis I argue for a philosophical-anthropological approach which enables investigations in empathy and care by opening up a window on the motivation of recognition. I show how biographies as narratives can help to understand the other within her or his own life-world, even if the life-world is the very part of our personality as a dividually conceived relational self. Therewith, personhood can be conceived in a new concept of personhood that is understood as a category of the human (...) |
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The paper investigates the phenomenon of foreignness and its understanding in ethnographic and philosophical context. The role of a phenomenologicalhermeneutic conception of text and action in bridging the gap between the native’s and the observer’s points of view with respect to the description of cultural phenomena is elucidated by way of comparing the theories of anthropologist Clifford Geertz and philosopher Paul Ricoeur. Hidden links between the two authors, who make sparse references to one another, but should be connected more thoroughly, (...) |
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I would like to begin my thesis with a general overview of a book on African sage philosophy (1990) written by the prominent African philosopher Henry Odera Oruka (1944-1995), My reading of this book on philosophic sagacity needs to be equipped by two underlying backgrounds of philosophic sagacity. The first background is a perspective of the intercultural philosophy. The second one explains of philosophic sagacity in the African setting. |
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Philosophy of science and history of science both have a significant relation to science itself; but what is their relation to each other? That question has been a focal point of philosophical and historical work throughout the second half of this century. An analysis and review of the progress made in dealing with this question, and especially that made in philosophy, is the focus of this thesis. Chapter one concerns logical positivist and empiricist approaches to philosophy of science, and the (...) |
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Whether Aboriginal people should have special educational rights is a question that has simmered and occasionally boiled over during the past four decades. This dispute remains largely unresolved due to perceived tensions that exist between liberal values and minority rights. Will Kymlicka attempts to resolve this conflict by claiming that the liberal concept of autonomy can be used as a starting point for minority rights. However, there are several questions that are inadequately answered in his theory. Namely, why is autonomy (...) |
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This thesis is about the content and concerns of each of four disciplines pertaining to the field of bioethics: medicine, philosophy, religion and law. Emphasis is put on the human values each reflects in patients' lives. A last chapter is dedicated to patients' narrative in order to bring a practical perspective to the discussions of the previous chapters. The four essential human values interconnecting among the four disciplines are: the patients' need for authority, the need for protection, the existential questioning (...) |
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This paper sketches a brief account of multiculturalism in order to distinguish it from other positions that have been under attack recently. Following this, we address two prevalent and diametrically opposed criticisms of multiculturalism, namely, that multiculturalism is relativistic, on the one hand, and that it is absolutist, on the other. Both of these criticisms, we argue, simply mask liberal democratic theory's myth- begotten attempt to resolve the tension between the one and the many. Multiculturalism challenges the myths of meritocracy (...) |
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Досліджуються проблеми становлення гуманістичного менеджменту як нової концепції управління суспільством в центрі якої не абстрактна людина, а чоловік і жінка з їх потребами і інтересами, різними можливостями для їх самовизначення і реалізації; обґрунтовується необхідність врахування гендерної складової при впровадженні принципів гуманістичного управління як необхідної умови демократизації, формування соціальної держави та громадянського суспільства. |
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The notions 'worldview' and 'social identity' are examined to consider whether they contribute substantively to causal sequences or networks or thought clusters that result in group acts executed intentionally. ... Three proposed explanaitons of sectarian conflict or ethnic violence are analysed as examples of theories that causally link intenitonal group behaivour to the worldviews and social identities of the individual agents directly involved. But as will be shown, it is not a priori features of worldivews and identities as such, but (...) |
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This dissertation centres on philosophical attitudes presented by North Indian classical musicians in relation to the concept and experience of rāga improvisation. In Hindustāni music, there is a dynamic tension ideology and pragmatism, devotion and entertainment, fixity and improvisational freedom, and cognition and visceral experience. On one hand, rāga is an embodied methodological template for the creation of music. On the other hand, rāga improvisation is conceptualised as a path to metaphysical experience and as an evocation of an ineffable divine (...) |
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This thesis arises out of a critique of the way language is decontextualized and presented from a reductively linguistic viewpoint in foreign language instruction. In particular, it focuses on the weaknesses of the broad approach known as Communicative Language Teaching (CLT) and highlights the disparity between its theoretical assumptions and practical applications. With this in mind, the thesis identifies and explores three foundational premises that should be considered as part of an attempt to design a theoretically coherent framework for foreign (...) |
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This research proposes the comparative analysis of the symbolic representations of Maidan in the Ukrainian and Polish media outlets that comprise tabloid and quality publications. Different types of symbols are identified in the news analysis, reports, and feature stories on Maidan. The typology of symbols is worked out on the basis of the Cassirer’s philosophy of symbolic forms and Langer’s symbol theory. The coded types of symbols include symbol-products, symbol-concepts, symbol-slogans, symbol-situations, symbol-processes, and symbolic actions. With the help of the (...) |
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Recent developments in the natural sciences make a renewed dialogue with the humanities possible. Previously, humanists resisted transferring scientific paradigms into fields like history, fearing materialism and determinism would deprive experience of its meaning and people of their freedom. At the same time, scientists were realizing that deterministic materialism made understanding phenomena like life virtually impossible. Scientists escaped the irony of describing a nature to which they did not belong by also discovering that their knowledge can never be complete and (...) |
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In all legal systems lawyers and judges appeal to general principles. These principles supposed to be taken from the very grounds of Justice. Accordingly they are presented as setting forth such an argument that it should defeat the opponent’s. In this paper I will be interested in the principle of legal certainty and in how it is is understood in Anglo-Saxon and a Continental legal cultures. |
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This article discusses the idea of globalization and its consequences for the religious field. In a methodological section, it critically introduces the terminology of globalization analysis, sketching the historical background of the topic. Than, it investigates the commonalities between the theory of globalization and Christian language, taking into account the differences among the Christian confessions. He proposes a geopolitical analysis of the relations between Catholics and Orthodox Christians that uses the model of “spiritual pairs”. Finally, a framework for inter-religious dialogue (...) |
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Current conceptions of meaning and culture tend toward extreme forms of disembodied abstraction, indicating an alienation from the original, earthy meaning of the word culture. I turn to the earlier meanings of the word and why the “cultic,” the living impulse to meaning, was and remains essential to a conception of culture as semeiosis or sign-action. Culture and biology are often treated by social scientists as though they were oil and water, not to be mixed. I am fully aware of (...) |
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Thus declares Francis Hutcheson, expressing a view widespread during the Enlightenment, and throughout the history of philosophy. According to this tradition, we are by nature moral, and ourS concern for good and evil is as natural to us as our capacity to feel pleasure and pain. The link between morality and human nature has been a common theme since ancient times, and, with the rise of modern empirical moral psychology, it remains equally popular today. Evolutionary ethicists, ethologists, developmental psychologists, social (...) |
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La comunidad afrocolombiana de San Basilio de Palenque mantiene unas particularidades propias que son dignas de estudio. Por un lado, es una comunidad negra, habitada por descendientes de antiguos esclavos, con reconocimiento internacional, con una larga tradición de resistencia política y social. Por otro, esta comunidad sufrió la violencia política de manera marcada hasta nales del siglo XX. Este escrito presenta los procesos de protesta presentes en San Basilio de Palenque, cómo están directamente vinculados a la idea de identidad colectiva (...) |
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A religion with Buddhism's particular moral philosophies of non-violence and asceticism and with its *functional* polytheism in practice should not generate genocidal nationalist violence. Yet, there are resources within the Buddhist canon that people can draw from to justify violence in defense of the religion and of a Buddhist-based polity. When those resources are exploited, for example in the context of particular Theravāda Buddhist practices and the history of Buddhism and Buddhist identity in Burma from ancient times through its colonial (...) |
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The Mahdi is the eschatological figure of Islam who will rule over the world at the end of time after having rid humanity of evil. During the whole Islamic history, many rulers have claimed to be the long-awaited Mahdi, thus creating the conditions for political revolutions based on prophetic statements. The present paper will study this subject as it occurs in contemporary history, first outlining such messianic character in the light of Muhammad’s revelation, then finding the different meanings of Mahdist (...) |
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Recent advances in biology hold out the real possibility of significant progress in the treatment of disease. At the same time however these technological discoveries have posed serious challenges to policy makers, the decision by the UK Court of Appeal in Zain Hashmi being a case in point. Judges and legislators have traditionally tried to apply principles of justice in the matters that lie before them. Future issues that involve genetic technology have the potential to involve more than this since (...) |
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In this narrative of my life as a researcher, I have presented my understanding of research practice, basing it of course on a sample of size one--myself, nonetheless observed carefully for over four decades now. Therefore, the readers may take it as a trigger to clarify their own self-understanding as researchers. In my life’s journey as a researcher, I have followed my passions and charted new territory, sometimes inadvertently. Research has been for me a life-long journey of discovery--of who I (...) |
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In this paper I convey a recurring problem and possible solution that arose during my doctoral research on the topic of cross-cultural Holocaust curriculum development for Latvian schools. Specifically, as I devised the methodology for my research, I experienced a number of frustrations concerning the issue of transferability and the limitations of both reader generalizability and grounded theory. Ultimately, I found a more appropriate goal for the external applicability of this and other highly contextual research studies in the form of (...) |
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An attempt is being made to consider laughter as a sociocultural phenomenon and to determine the place of laughter in culture. Culture is viewed from a semiotic point of view as a sign system. The culture is always repressive. Repressiveness of culture is determined by the repressiveness of the sign. A sign requires recognition, the ability to read, interpret it. The definition establishes rules and conventions. In a signified space, we constantly feel limitations, pressure, and lack of freedom. Laughter is (...) |
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Seen in terms of culture, the theme of religion and politics in Japan, as everywhere else, is complicated, the more so because religion in this country is highly complicated. This essay—the aim of which is descriptive, not analytic—is an attempt at drawing a concrete picture of Shinto and Buddhism, both of which incorporate multiple strands of traditional religion. It is these that have shaped Japanese religiosity and culture. Politically prominent features are put up in front so to speak: that is, (...) |
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I have been teaching qualitative research in education at The Hebrew University of Jerusalem for some years now. I have a sense that dealing with the issues of research methodology is of importance if we do indeed consider anthropology and qualitative methods to have something to contribute to improve the world in which we live. I write this rather short note out of a commitment to empirical research in the social sciences, emphasizing that which is observed and experienced, and recognizing (...) |
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