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Tradition and Modernity Revisited

In Martin Hollis & Steven Lukes (eds.), Rationality and relativism. Cambridge: MIT Press. pp. 201–260 (1982)

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  1. Do mountains exist? Towards an ontology of landforms.Barry Smith & David Mark - 2003 - Environment and Planning B (Planning and Design) 30 (3):411–427.
    Do mountains exist? The answer to this question is surely: yes. In fact, ‘mountain’ is the example of a kind of geographic feature or thing most commonly cited by English speakers (Mark, et al., 1999; Smith and Mark 2001), and this result may hold across many languages and cultures. But whether they are considered as individuals (tokens) or as kinds (types), mountains do not exist in quite the same unequivocal sense as do such prototypical everyday objects as chairs or people.
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  • The sudden death of sanskrit knowledge.Sudipta Kaviraj - 2005 - Journal of Indian Philosophy 33 (1):119-142.
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  • Formal ontology, common sense, and cognitive science.Barry Smith - 1995 - International Journal of Human-Computer Studies 43 (5-6):641–667.
    Common sense is on the one hand a certain set of processes of natural cognition - of speaking, reasoning, seeing, and so on. On the other hand common sense is a system of beliefs (of folk physics, folk psychology and so on). Over against both of these is the world of common sense, the world of objects to which the processes of natural cognition and the corresponding belief-contents standardly relate. What are the structures of this world? How does the scientific (...)
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  • The cartesian test for automatism.Gerald J. Erion - 2001 - Minds and Machines 11 (1):29-39.
    In Part V of his Discourse on the Method, Descartes introduces a test for distinguishing people from machines that is similar to the one proposed much later by Alan Turing. The Cartesian test combines two distinct elements that Keith Gunderson has labeled the language test and the action test. Though traditional interpretation holds that the action test attempts to determine whether an agent is acting upon principles, I argue that the action test is best understood as a test of common (...)
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  • THE ROBOTS ARE COMING: What’s Happening in Philosophy (WHiP)-The Philosophers, August 2022.Jeff Hawley - 2022 - Philosophynews.Com.
    Should we fear a future in which the already tricky world of academic publishing is increasingly crowded out by super-intelligent artificial general intelligence (AGI) systems writing papers on phenomenology and ethics? What are the chances that AGI advances to a stage where a human philosophy instructor is similarly removed from the equation? If Jobst Landgrebe and Barry Smith are correct, we have nothing to fear.
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  • Unsterblichkeit 2.0.Jobst Landgrebe & Barry Smith - 2022 - In Ludger Jansen & Rebekka A. Klein (eds.), Seele digital? Mind uploading, virtuelles Bewusstsein und christliche Auferstehungshoffnung. Verlag Friedrich Pustet. pp. 69-83.
    Das in diesem Aufsatz vorgebrachte Argumentationsmuster hat folgende Schritte: 1. Der menschliche Geist ist vom Körper nicht trennbar, sie bilden ein Kontinuum. 2. Unser Bewusstsein und alle darauf aufbauenden geistigen Phänomene sind die Emanation eines materiellen Prozesses, den ein komplexes System verursacht. 3. Komplexe Systeme lassen sich mathematisch nicht modellieren und nicht kausal verstehen. 4. Computer sind Turing-Maschinen. Sie können nur mathematische Modelle berechnen. Es wird niemals Hyper-Turing Maschinen geben, und wenn es sie gäbe, könnten sie auch nur mathematische Modelle (...)
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  • Why Machines Will Never Rule the World: Artificial Intelligence without Fear.Jobst Landgrebe & Barry Smith - 2022 - Abingdon, England: Routledge.
    The book’s core argument is that an artificial intelligence that could equal or exceed human intelligence—sometimes called artificial general intelligence (AGI)—is for mathematical reasons impossible. It offers two specific reasons for this claim: Human intelligence is a capability of a complex dynamic system—the human brain and central nervous system. Systems of this sort cannot be modelled mathematically in a way that allows them to operate inside a computer. In supporting their claim, the authors, Jobst Landgrebe and Barry Smith, marshal evidence (...)
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  • Internalizing Aldo Leopold's Land Ethic The Communitarian Perspective on Ecological Sustainability and Social Policy.Arran Gare - 2021 - Cosmos and History: The Journal of Natural and Social Philosophy 17 (3):397-420.
    It is clear that environmentalist are failing in their efforts to avert a global ecological catastrophe. It is argued here that Aldo Leopold had provided the foundations for an effective environmental movement, but to develop his land ethic, it is necessary first to interpret and advance it by seeing it as a form of communitarianism, and link it to communitarian ethical and political philosophy. This synthesis can then be further developed by incorporating advanced ideas in ecology and human ecology. Overcoming (...)
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  • (1 other version)On the Idea of Islamic Feminism.Raja Bahlul - 2000 - Journal for Islamic Studies 20:33-62.
    The object of this paper is to explore the possibility of defending women's rights within a framework of Islamic concepts and ideas. This is to be accomplished by introducing a number of methodological principles that can, and for feminists should, govern the practice of " religious interpretation" (ijtihad) which Muslims have used throughout the centuries to adapt Qur)anic and Islamic teachings to changing realities and circumstances. The main goal is to explore the meaning and possibility of "Islamic feminism".
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  • (1 other version)L’ontologia del senso commune.Barry Smith - 2004 - In Evandro Agazzi (ed.), Valore e limiti del senso comune. Milano: F. Angeli. pp. 261–284.
    Common sense is on the one hand a certain set of processes of natural cognition – of speaking, reasoning, seeing, and so on. On the other hand common sense is a system of beliefs (of folk physics, folk psychology and so on). Over against both of these is the world of common sense, the world of objects to which the processes of natural cognition and the corresponding belief-contents standardly relate. What are the structures of this world? How does the scientific (...)
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  • Towards an ontology of common sense.Barry Smith - 1995 - In Jaakko Hintikka (ed.), The British Tradition in Twentieth-Century Philosophy. Vienna: Hölder-Pichler-Tempsky. pp. 300--309.
    Philosophers from Plotinus to Paul Churchland have yielded to the temptation to embrace doctrines which contradict the core beliefs of common sense. Philosophical realists have on the other hand sought to counter this temptation and to vindicate those core beliefs. The remarks which follow are to be understood as a further twist of the wheel in this never-ending battle. They pertain to the core beliefs of common sense concerning the external reality that is given in everyday experience -the beliefs of (...)
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  • Faces in the Clouds: A New Theory of Religion.Stewart Guthrie - 1993 - New York and Oxford: Oup Usa.
    Guthrie contends that religion can best be understood as systematic anthropomorphism - the attribution of human characteristics to nonhuman things and events. Religion, he says, consists of seeing the world as human like. He offers a fascinating array of examples to show how this strategy pervades secular life and how it characterizes religious experience.
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  • (1 other version)On the Idea of Islamic Feminism.Raja Bahlul - 2000 - Journal of Islamic Studies 20:33.
    The object of this paper is to explore the possibility defending women's rights (or, more broadly, expressing women's concerns) within a framework of Islamic concepts and ideas. This is to be accomplished by introducing a number of methodological principles that can, and (for feminists) should govern the practice of "religious interpretation" (ijtihad) which Muslims have used throughout the centuries to adapt Qur'anic and Islamic teachings to changing realities and circumstances.
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  • Aristoteles 2002.Barry Smith - 2003 - In Thomas Buchheim (ed.), Kann man heute noch etwas anfangen mit Aristoteles? Meiner. pp. 3-38.
    The essay surveys recent developments in ontology and defends a strategy for improvement of ontologies based on ontological realism. As a thought experiment, we consider central theses of Aristotelian metaphysics, and show how they fall short of what we believe to be the requirements of ontology today. Above all, Aristotle provides us with no strategy for the reconciliation of common-sense realism and scientific realism where these diverge. We focus specifically on shortfalls in Aristotle’s treatment of individual accidents, especially in regard (...)
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  • Geographical Categories: An Ontological Retrospective.Barry Smith & David M. Mark - 2001 - International Journal of Geographical Information Science 15 (7):507–512.
    Since it is only five years since the publication of our paper, "Geographical categories: An ontological investigation" (Smith and Mark 2001), it seems somewhat strange to be making retrospective comments on the piece. Nevertheless, the field is moving quickly, and much has happened since the article appeared. A large number of papers have already cited the work, which suggests that there is a seam here that people find worthy of being mined. In this short essay, we first review the paper (...)
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  • (2 other versions)The African Philosophy Reader: a text with readings.P. H. Coetzee & A. P. J. Roux (eds.) - 1998 - London: Routledge.
    Divided into eight sections, each with introductory essays, the selections offer rich and detailed insights into a diverse multinational philosophical landscape. Revealed in this pathbreaking work is the way in which traditional philosophical issues related to ethics, metaphysics, and epistemology, for instance, take on specific forms in Africa's postcolonial struggles. Much of its moral, political, and social philosophy is concerned with the turbulent processes of embracing modern identities while protecting ancient cultures.
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  • (1 other version)Partial Structures and the Logic of Azande.Steven French - 2011 - Principia: An International Journal of Epistemology 15 (1):77-105.
    Em Science and Partial Truth (da Costa and French 2003) argumentamos que inconsistências no raciocínio científico podem ser acomodadas pela combinação de estruturas parciais e quase-verdade, junto com uma noção de ‘crença representacional’. Neste artigo, examino se isso pode ser estendido aos raciocínios e crenças de outras culturas, focando em particular nas crenças de feitiçaria dos Azande. Argumento que tais crenças são similares às crenças teóricas da ciência ocidental, mas que o modo mais apropriado de representar esta última — e (...)
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  • The structures of the common-sense world.Barry Smith - 1995 - Acta Philosophica Fennica 58:290–317.
    While contemporary philosophers have devoted vast amounts of attention to the language we use in describing and finding our way about the world of everyday experience, they have, with few exceptions, refused to see this world itself as a fitting object of theoretical concern. In what follows I shall seek to show how the commonsensical world might be treated ontologically as an object of investigation in its own right. At the same time I shall seek to establish how such a (...)
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  • Local knowledge and comparative scientific traditions.David Turnbull - 1993 - Knowledge, Technology & Policy 6 (3):29-54.
    This article argues that all knowledge is inherently local and that localness provides the basis for comparison between indigenous scientific traditions or knowledge production systems. As collective bodies of knowledge, many of the significant differences between knowledge production systems lie in the work involved in creating assemblages from differing practices. Much of the work can be seen in the social strategies and technical devices employed in creating equivalences and connections whereby otherwise heterogeneous and isolated knowledges are enabled to move in (...)
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  • Information technology from Homer to DENDRAL.J. E. Tiles - 1990 - International Studies in the Philosophy of Science 4 (2):205-220.
    To understand the impact which the newly self‐conscious technology of information is likely to have, and to develop that technology effectively, it is necessary to appreciate two previous revolutions in information technology, those which followed the introductions of writing and of printing. Understanding the role which these technologies have in our intellectual lives may help to avoid the misconceptions which are generated by the temptation to think of the instruments of communication as having a life independent of the use to (...)
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  • Reasoning in the social sciences.Merrilee H. Salmon - 1993 - Synthese 97 (2):249 - 267.
    In 1981, A. C. Crombie identified six “styles of scientific thinking in the European tradition” that constitute our ways of reasoning in the natural sciences. In this paper, I try to show that these styles constitute reasoning in the social sciences as well, and that, as a result, the differences between reasoning about the physical world and about human beings are not so different as some interpretevists have supposed.
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  • The birth of modern science out of the 'european miracle'.Gerard Radnitzky - 1990 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 21 (2):275-292.
    Summary To understand the present situation we must know something about its history. The ‘Rise of the West’, which grew out of the ‘European Miracle’, is a special case of cultural evolution. The development of science is an important element in this process. Cultural evolution went hand in hand with biological evolution. Evolutionary epistemology illuminates the achievements and the evolution of cognitive sensory apparatus of various species. Man's cognitive sensory apparatus is adapted to the ‘mesocosmos’, the world of medium-sized dimensions. (...)
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  • Essay Review: Revisions of Science and Magic: From Paracelsus to Newton: Magic and the Making of Modern Science, Occult and Scientific Mentalities in the RenaissanceFrom Paracelsus to Newton: Magic and the Making of Modern Science. The Eddington Memorial Lectures delivered at Cambridge University, November 1980, by WebsterCharles . Pp. xii + 107. £12.50.Occult and Scientific Mentalities in the Renaissance. Edited, with an Introduction, by VickersBrian . Pp. xiv + 408. £27.50.Patrick Curry - 1985 - History of Science 23 (3):299-325.
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  • Science, Tradition, and the Science of Tradition.Joseph Mali - 1989 - Science in Context 3 (1):143-173.
    The ArgumentScience consists in progress by innovation. Scientists, however, are committed to all kinds of traditions that persist or recur in society regardless of intellectual and institutional changes. Merton's thesis about the origins of the scientific revolution in seventeenth-century England offers a sociohistorical confirmation of this revisionist view: the emergence of a highly rational scientific method out of the religious-ethical sentiments of the English Puritans implies that scientific knowledge does indeed grow out of – and not really against – customary (...)
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  • “Just-so” stories about “inner cognitive Africa”: some doubts about Sorensen's evolutionary epistemology of thought experiments. [REVIEW]James Maffie - 1997 - Biology and Philosophy 12 (2):207-224.
    Roy Sorensen advances an evolutionary explanation of our capacity for thought experiments which doubles as a naturalized epistemological justification. I argue Sorensens explanation fails to satisfy key elements of environmental-selectionist explanations and so fails to carry epistemic force. I then argue that even if Sorensen succeeds in showing the adaptive utility of our capacity, he still fails to establish its reliability and hence epistemic utility. I conclude Sorensens account comes to little more than a just-so story.
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  • Postmodern? No, Simply A m odern! Steps Towards an Anthropology of Science.Bruno Latour - 1990 - Studies in History and Philosophy of Science Part A 21 (1):145-171.
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  • Stock-market Forecasting as Cosmography.Francis Mobio - 2000 - Diogenes 48 (190):43-57.
    In the midst of the ultra modernity of stock exchanges and financial markets, certain practitioners are increasingly using forecasting models of changes in rates whose scientific rationality is particularly contested. We refer to ‘technical analysis’, or, in the jargon of finance, of ‘chartism’. The adherents of this practice affirm that their models offer the possibility of detecting and of reading, by means of stereotyped graphical configurations, rising or falling market trends. Now, for a large number of people who hold scientific (...)
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  • Redemptive communities: Indigenous knowledge, colonist farming systems, and conservation of tropical forests. [REVIEW]John O. Browder - 1995 - Agriculture and Human Values 12 (1):17-30.
    This essay critically examines the emerging view among some ethnologists that replicable models of sustainable management of tropical forests may be found within the knowledge systems of contemporary indigenous peoples. As idealized epistemological types, several characteristics distinguishing “indigenous” from “modern” knowledge systems are described. Two culturally distinctive land use systems in Latin America are compared, one developed by an indigenous group, the Huastec Maya, and the other characteristic of colonist farms in Rondonia, Brazil. While each of these systems reflects a (...)
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  • Interactions of formal and informal knowledge systems in village-based tree management in central India.Sonja B. Brodt - 1999 - Agriculture and Human Values 16 (4):355-363.
    This study critiques the idea of a “Western science -- indigenous knowledge” dichotomy in agricultural knowledge by examining the hybrid nature of knowledge use and incorporation by villagers in Madhya Pradesh, India. By analyzing knowledge systems as multi-leveled structures consisting of concrete practices linked to more abstract, explanatory concepts, this paper illustrates how information from multiple sources is integrated into local bodies of knowledge about tree management. Practices such as urea fertilization from formal global science might be explained by concepts (...)
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  • Causal thinking and its anthropological misrepresentation.Pascal Boyer - 1992 - Philosophy of the Social Sciences 22 (2):187-213.
    The study of causal inferences is an essential part of the study of other cultures. It is therefore crucial to describe the cognitive mechanisms whereby subjects are led to find specific causal explanations plausible and "natural." In the anthropological literature, specific causal connections are described as the result produced by applying a general "conception of causation" or some general "theories" to specific events; the essay aims to show that these answers are either trivial or false. The "naturalness" of explanations must (...)
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  • The Anthropology of Misfortune and Cognitive Science. Examples from the Ivory Coast Senufo.Nicole Alice Sindzingre - 1995 - Science in Context 8 (3):509-529.
    The ArgumentThis paper applies the approach developed by the congnitive sciences to a classical field of social anthropology—i.e., the analysis of represetations and behaviors relative to misfortune in “traditional” societies.The initial argument is that the conceptual division and the modes of description and explanation of anthropology suffer from serious weaknesses: these concepts cannot serve to understand empirical phenomena ; they rely on a confused and erroneous conception of the different domains involved and the causalities between them; and they use simplistic (...)
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  • Die Struktur der Common-Sense Welt.Barry Smith - 1994 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 1:422-449.
    Die zeitgenössischen Philosophen haben zwar der Sprache, die wir verwenden, um die Welt der alltäglichen Erfahrung zu beschreiben oder um uns in dieser Welt zurechtzufinden, große Aufmerksamkeit geschenkt, sie haben sich jedoch – von einigen Ausnahmen abgesehen – geweigert, diese Welt selbst als passendes Objekt theoretischer Betrachtungen anzusehen. Im folgenden werde ich versuchen zu zeigen, wie es möglich ist, die Common-Sense-Welt als ontologisch eigenständiges Untersuchungsobjekt zu verstehen. Gleichzeitig werde ich mich bemühen, deutlich zu zeigen, wie eine solch eigenständige Behandlung uns (...)
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  • Seeing the Word: John Dee and Renaissance Occultism.Håkan Håkansson - 2001 - Lund University Press.
    This study reassesses the occult philosophy of the British polymath John Dee. Focusing on his treatise Monas hieroglyphica and his notorious angelic conversations in the 1580s, it describes Dee’s philosophical career as a continuous search for a language which could yield knowledge of both nature and God. Situating Dee’s philosophy in the context of early modern “symbolic exegesis”, a group of discursive practices aimed at uncovering the creative principles of God by means of language, the study is an attempt to (...)
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  • An indigenous Yorùbá (African) philosopical argument against capital punishment.Moses Òkè - 2008 - Quest - and African Journal of Philosophy 22 (1-2):25-36.
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  • (1 other version)Wizualizacja i poznanie: zrysowywanie rzeczy razem.Bruno Latour - 2012 - Avant: Trends in Interdisciplinary Studies 3 (T).
    The author of the present paper argues that while trying to explain the institutional success of the science and its broad social impact, it is worth throwing aside the arguments concerning the universal traits of human nature, changes in the human mentality, or transformation of the culture and civilization, such as the development of capitalism or bureaucratic power. In the 16th century no new man emerged, and no mutants with overgrown brains work in modern laboratories. So one must also reject (...)
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  • Relativism: A conceptual analysis.Vittorio Villa - 2011 - Eidos: Revista de Filosofía de la Universidad Del Norte 13:166-191.
    Normal 0 21 false false false ES-CO X-NONE X-NONE MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabla normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} In this paper, first, I will try to give a conceptual definition of relativism, with the aim of singling out the basic elements common to the most relevant relativist conceptions. I will qualify as “relativistic” all conceptions (...)
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