There are empirical grounds to doubt the effectiveness of a common and intuitive approach to teaching debiasing strategies in critical thinking courses. We summarize some of the grounds before suggesting a broader taxonomy of debiasing strategies. This four-level taxonomy enables a useful diagnosis of biasing factors and situations, and illuminates more strategies for more effective bias mitigation located in the shaping of situational factors and reasoning infrastructure—sometimes called “nudges” in the literature. The question, we contend, then becomes how (...) best to teach the construction and use of such infrastructures. (shrink)

This is the full version of the Delphi Report on critical thinking and critical thinking instruction at the post-secondary level.

This paper argues that Moore's specifist defence of critical thinking as ‘diverse modes of thought in the disciplines’, which appeared in Higher Education Research & Development, 30(3), 2011, is flawed as it entrenches relativist attitudes toward the important skill of critical thinking. The paper outlines the critical thinking debate, distinguishes between ‘top-down’, ‘bottom-up’ and ‘relativist’ approaches and locates Moore's account therein. It uses examples from one discipline-specific area, namely, the discipline of Literature, to show (...) that the generalist approach to critical thinking does not ‘leave something out’ and outlines why teaching ‘generic’ critical thinking skills is central to tertiary education, teaching and learning, and employment opportunities for students. The paper also defends the assessment of critical thinking skills. (shrink)

Critical thinking involves deliberate application of tests and standards to beliefs per se and to methods used to arrive at beliefs. Pedagogical license is authorization accorded to teachers permitting them to use otherwise illicit means in order to achieve pedagogical goals. Pedagogical license is thus analogous to poetic license or, more generally, to artistic license. Pedagogical license will be found to be pervasive in college teaching. This presentation suggests that critical thinking courses emphasize two topics: first, (...) the nature and usefulness of critical thinking; second, the nature and pervasiveness of pedagogical license. Awareness of pedagogical license alerts the student to the need for critical thinking. Indoctrination is done to students; education is done by students. (shrink)

“Critical thinking in higher education” is a phrase that means many things to many people. It is a broad church. Does it mean a propensity for finding fault? Does it refer to an analytical method? Does it mean an ethical attitude or a disposition? Does it mean all of the above? Educating to develop critical intellectuals and the Marxist concept of critical consciousness are very different from the logician’s toolkit of finding fallacies in passages of text, (...) or the practice of identifying and distinguishing valid from invalid syllogisms. Critical thinking in higher education can also encompass debates about critical pedagogy, i.e., political critiques of the role and function of education in society, critical feminist approaches to curriculum, issues related to what has become known as critical citizenship, or any other education-related topic that uses the appellation “critical”. Equally, it can, and usually does, refer to the importance and centrality of developing general skills in reasoning—skills that we hope all graduates possess. Yet, despite more than four decades of dedicated scholarly work “critical thinking” remains as elusive as ever. As a concept, it is, as Raymond Williams has noted, a ‘most difficult one’ (Williams, 1976, p. 74). (shrink)

This paper argues that general skills and the varieties of subject-specific discourse are both important for teaching, learning and practising critical thinking. The former is important because it outlines the principles of good reasoning simpliciter (what constitutes sound reasoning patterns, invalid inferences, and so on). The latter is important because it outlines how the general principles are used and deployed in the service of ‘academic tribes’. Because critical thinking skills are—in part, at least—general skills, they can (...) be applied to all disciplines and subject-matter indiscriminately. General skills can help us assess reasoning independently of the vagaries of the linguistic discourse we express arguments in. The paper looks at the debate between the ‘specifists’—those who stress the importance of critical thinking understood as a subject-specific discourse—and the ‘generalists’—those that stress the importance of critical thinking understood independently of disciplinary context. The paper suggests that the ‘debate’ between the specifists and the generalists amounts to a fallacy of the false alternative, and presents a combinatory-‘infusion’ approach to critical thinking. (shrink)

Computer-based argument mapping greatly enhances student critical thinking, more than tripling absolute gains made by other methods. I describe the method and my experience as an outsider. Argument mapping often showed precisely how students were erring (for example: confusing helping premises for separate reasons), making it much easier for them to fix their errors.

CRITICAL THINKING AND PEDAGOGICAL LICENSE https://www.academia.edu/9273154/CRITICAL_THINKING_AND_PEDAGOGICAL_LICENSE JOHN CORCORAN.1999. Critical thinking and pedagogical license. Manuscrito XXII, 109–116. Persian translation by Hassan Masoud. Please post your suggestions for corrections and alternative translations. -/- Critical thinking involves deliberate application of tests and standards to beliefs per se and to methods used to arrive at beliefs. Pedagogical license is authorization accorded to teachers permitting them to use otherwise illicit means in order to achieve pedagogical goals. Pedagogical license is (...) thus analogous to poetic license or, more generally, to artistic license. Pedagogical license will be found to be pervasive in college teaching. This presentation suggests that critical thinking courses emphasize two topics: first, the nature and usefulness of critical thinking; second, the nature and pervasiveness of pedagogical license. Awareness of pedagogical license alerts the student to the need for critical thinking. (shrink)

In this article, I intend to underscore the importance of critical thinking in rendering invaluable positive contributions and impact within professional organizations in the developing world. I argue that critical thinking treated as a normative principle and balanced with a pragmatic orientation provides a rational framework for resolving conflicts that oftentimes ensue from the incoherence between Western-based organizational theories and the actual circumstances of a developing country. In order to optimize the benefits of critical (...) class='Hi'>thinking, I also argue that it should not be expected only among leaders and managers, but also and more importantly, among organizational members and associates. It is for this reason that I introduce Matthew Lipman’s Community of Inquiry as a model for cultivating critical thinking within professional environments. (shrink)

Paper presented at the Association for Informal Logic and Critical Thinking meeting in conjunction with the Central Division of the American Philosophical Association, Chicago, April 2004.

This paper concentrates on the resurrection of the journey of analytic philosophy from the perspective of ‘critical thinking,’ a tool of proper thought and understanding. To define an era of philosophy as analytic seems indeed a difficult attempt. However, my attempt would be to look up a few positions from the monumental thoughts of Frege, Russell, Carnap, Wittgenstein, Quine, and Putnam on their ‘analysis’ minded outlooks that developed in different ways based on logic, scientific spirit, conceptual, language etc. (...) Analytic philosophers intend to intertwine between word and world in terms of mind and language guided by critical analysis that I think remarkably encompassed by clarity, truth, analysis, accuracy, and open-mindedness. My attempt would be to resurrect the philosophical development of analytic philosophy in different periods that were enormously nourished by the idea of ‘critical thinking’ and the analysis of natural language. (shrink)

Much research into why and how critical thinking can be taught is directed towards traditional educational contexts and students. But how can those who are already in the workforce--or who would like to be--obtain needed preparation, as adults, for gaining crucial skills in critical thinking, innovation, and problem solving? Mastery in such skills cannot be learned just by mechanical training techniques, delivered online or otherwise, and many adult-oriented materials for enhancing creativity and problem-solving seem best suited (...) for already-prepared minds. The paper invites researchers to inquire how less well-prepared adults can also succeed in bridging this gap. (shrink)

Peer Instruction is a simple and effective technique you can use to make lectures more interactive, more engaging, and more effective learning experiences. Although well known in science and mathematics, the technique appears to be little known in the humanities. In this paper, we explain how Peer Instruction can be applied in philosophy lectures. We report the results from our own experience of using Peer Instruction in undergraduate courses in philosophy, formal logic, and critical thinking. We have consistently (...) found it to be a highly effective method of improving the lecture experience for both students and the lecturer. (shrink)

This paper is in two parts. Part I outlines three traditional approaches to the teaching of critical thinking: the normative, cognitive psychology, and educational approaches. Each of these approaches is discussed in relation to the influences of various methods of critical thinking instruction. The paper contrasts these approaches with what I call the “visualisation” approach. This approach is explained with reference to computer-aided argument mapping (CAAM) which uses dedicated computer software to represent inferences between premise and (...) conclusions. The paper presents a detailed account of the CAAM methodology, and theoretical justification for its use, illustrating this with the argument mapping software Rationale™. A number of Rationale™ design conventions and logical principles are outlined including the principle of abstraction, the MECE principle, and the “Holding Hands” and “Rabbit Rule” heuristics. Part II of this paper outlines the growing empirical evidence for the effectiveness of CAAM as a method of teaching critical thinking. (shrink)

This textbook is not a textbook in the traditional sense. Here, what we have attempted is compile a set of assignments and exercise that may be used in critical thinking courses. To that end, we have tried to make these assignments as diverse as possible while leaving flexibility in their application within the classroom. Of course these assignments and exercises could certainly be used in other classes as well. Our view is that critical thinking courses work (...) best when they are presented as skills based learning opportunities. We hope that these assignments speak to that desire and can foster the kinds of critical thinking skills that are both engaging and fun Please feel free to contact us with comments and suggestions. We will strive to correct errors when pointed out, add necessary material, and make other additional and needed changes as they arise. Please check back for the most up to date version. Rebeka Ferreira and Anthony Ferrucci. (shrink)

This textbook has developed over the last few years of teaching introductory symbolic logic and critical thinking courses. It has been truly a pleasure to have benefited from such great students and colleagues over the years. As we have become increasingly frustrated with the costs of traditional logic textbooks (though many of them deserve high praise for their accuracy and depth), the move to open source has become more and more attractive. We're happy to provide it free of (...) charge for educational use. With that being said, there are always improvements to be made here and we would be most grateful for constructive feedback and criticism. We have chosen to write this text in LaTex and have adopted certain conventions with symbols. Certainly many important aspects of critical thinking and logic have been omitted here, including historical developments and key logicians, and for that we apologize. Our goal was to create a textbook that could be provided to students free of charge and still contain some of the more important elements of critical thinking and introductory logic. To that end, an additional benefit of providing this textbook as a Open Education Resource (OER) is that we will be able to provide newer updated versions of this text more frequently, and without any concern about increased charges each time. We are particularly looking forward to expanding our examples, and adding student exercises. We will additionally aim to continually improve the quality and accessibility of our text for students and faculty alike. We have included a bibliography that includes many admirable textbooks, all of which we have benefited from. The interested reader is encouraged to consult these texts for further study and clarification. These texts have been a great inspiration for us and provide features to students that this concise textbook does not. We would both like to thank the philosophy students at numerous schools in the Puget Sound region for their patience and helpful suggestions. In particular, we would like to thank our colleagues at Green River College, who have helped us immensely in numerous different ways. Please feel free to contact us with comments and suggestions. We will strive to correct errors when pointed out, add necessary material, and make other additional and needed changes as they arise. Please check back for the most up to date version. (shrink)

Effective ethics teaching and training must cultivate both the critical thinking skills and the character traits needed to deliberate effectively about ethical issues in personal and professional life. After highlighting some cognitive and motivational obstacles that stand in the way of this task, the article draws on educational research and the author's experience to demonstrate how cooperative learning techniques can be used to overcome them.

As individuals we often face complex issues about which we must weigh evidence and come to conclusions. Corporations also have to make decisions on the basis of strong and compelling arguments. Legal practitioners, compelled by arguments for or against a proposition and underpinned by the weight of evidence, are often required to make judgments that affect the lives of others. Medical doctors face similar decisions. Governments make purchasing decisions—for example, for expensive military equipment—or decisions in the areas of public or (...) foreign policy. These issues involve many arguments on all sides of difficult debates. These issues involve understanding the arguments of others and being able to make objections and provide rebuttals to objections. Students in universities deal with arguments all the time. A major purpose of a university education—regardless of subject matter—is to teach students how to read, understand, and respond to complex arguments. The ability to do this makes for highly employable, adaptable, and reflectively critical individuals. We often call the skill of marshaling arguments and assessing them “critical thinking.” All universities claim to instill the skill of critical thinking in their graduates and routinely note this in their advertising and promotional documents. This short paper outlines one way this skill can be taught. (shrink)

"Crooked people deceive themselves in order to deceive others; in this way the world comes to ruin." This quote from a medieval Confucianist expresses the ethical danger of self-deception. My paper examines the psychological proclivity for self-deception and argues that it lies behind much social and interpersonal injustice. I review Hitler's Mein Kampf, as a premiere example of such cognitive duplicity, and Socratic dialectic, as an example of the cognitive hygiene necessary to combat it. I conclude that a robust educational (...) program of Socratic-style critical thinking is crucial to the furtherance of a just society. (shrink)

Part I of this paper outlined the three standard approaches to the teaching of critical thinking: the normative (or philosophical), cognitive psychology, and educational taxonomy approaches. The paper contrasted these with the visualisation approach; in particular, computer-aided argument mapping (CAAM), and presented a detailed account of the CAAM methodology and a theoretical justification for its use. This part develops further support for CAAM. A case is made that CAAM improves critical thinking because it minimises the cognitive (...) burden of prose and the demands that arguments in prose typically place on memory. CAAM also has greater usability, complements the imperfect human cognitive system, and adopts a logic of semi-formality which is both natural and intuitive. The paper claims that CAAM is an important advance given that traditional stand-alone critical thinking courses do not teach critical thinking as well as they as they are assumed to do. It is also important given that tertiary education fails to deliver improvements in critical thinking gains for too many students. The paper outlines results from a number of empirical studies that demonstrate that CAAM yields robust gains in critical thinking as measured by independent tests. Students themselves also believe CAAM to be beneficial as noted in coded responses to surveys. I conclude the paper by comparing the traditional approaches to the teaching of critical thinking to the visualisation approach. I argue that CAAM should taken seriously in the context of contemporary educational practices. (shrink)

Disrespect for the truth, the rise of conspiracy thinking, and a pervasive distrust in experts are widespread features of the post-truth condition in current politics and public opinion. Among the many good explanations of these phenomena there is one that is only rarely discussed: that something is wrong with our deeply entrenched intellectual standards of (i) using our own critical thinking without any restriction and (ii) respecting the judgment of every rational agent as epistemically relevant. In this (...) paper, I will argue that these two enlightenment principles—the Principle of Unrestricted Critical Thinking and the Principle of Democratic Reason—not only conflict with what is rationally required from a purely epistemic point of view, but also have bad cognitive consequences in furthering the spread of conspiracy theories and undermining trust in experts. I will then explain in more detail why we should typically defer to experts without using any of our own reasons regarding the subject matter. Moreover, I will show what place this leaves for critical thinking and why it does not have the crazy consequences that the critics expect. (shrink)

For the past few years in the United States, almost daily there’s a headline about new proposed abortions restrictions. Conservatives cheer, liberals despair. But who is right here? Should abortion be generally legal or should it be banned? Is it usually immoral or is it usually not wrong at all? These same questions, of course, are asked in other countries. To many people, answers to these questions seem obvious, and people with different or contrary answers are, well, just wrong. But (...) how can we know? In particular, could anyone know that abortion is not wrong and should be legal? If so, how? And how would anyone effectively, persuasively, communicate that knowledge? One important set of answers depends on this idea: critical thinking. Critical thinking can help people know, not merely believe or feel, that their perspectives on issues are true or correct, and it can help them persuade others to understand and accept that knowledge. We are philosophy professors who teach courses in critical thinking and its applications to ethical, political, scientific, and legal issues. In our 2019 open-access book, Thinking Critically About Abortion: Why Most Abortions Aren’t Wrong & Why All Abortions Should be Legal, we apply well-confirmed methods of critical thinking to the most discussed arguments about abortion. Critical thinking can be operationalized as skills. Three key critical thinking skills involve defining words, identifying the structures of arguments, and evaluating explanations. Understanding these and other critical thinking skills can only help improve conversations and advocacy about abortion. Let’s see them in action. (shrink)

This book introduces readers to the many arguments and controversies concerning abortion. While it argues for ethical and legal positions on the issues, it focuses on how to think about the issues, not just what to think about them. It is an ideal resource to improve your understanding of what people think, why they think that and whether their (and your) arguments are good or bad, and why. It's ideal for classroom use, discussion groups, organizational learning, and personal reading. -/- (...) From the Preface -/- To many people, abortion is an issue for which discussions and debates are frustrating and fruitless: it seems like no progress will ever be made towards any understanding, much less resolution or even compromise. -/- Judgments like these, however, are premature because some basic techniques from critical thinking, such as carefully defining words and testing definitions, stating the full structure of arguments so each step of the reasoning can be examined, and comparing the strengths and weaknesses of different explanations can help us make progress towards these goals. -/- When emotions run high, we sometimes need to step back and use a passion for calm, cool, critical thinking. This helps us better understand the positions and arguments of people who see things differently from us, as well as our own positions and arguments. And we can use critical thinking skills help to try to figure out which positions are best, in terms of being supported by good arguments: after all, we might have much to learn from other people, sometimes that our own views should change, for the better. -/- Here we use basic critical thinking skills to argue that abortion is typically not morally wrong. We begin with less morally-controversial claims: adults, children and babies are wrong to kill and wrong to kill, fundamentally, because they, we, are conscious, aware and have feelings. We argue that since early fetuses entirely lack these characteristics, they are not inherently wrong to kill and so most abortions are not morally wrong, since most abortions are done early in pregnancy, before consciousness and feeling develop in the fetus. -/- Furthermore, since the right to life is not the right to someone else’s body, fetuses might not have the right to the pregnant woman’s body—which she has the right to—and so she has the right to not allow the fetus use of her body. This further justifies abortion, at least, until technology allows for the removal of fetuses to other wombs. Since morally permissible actions should be legal, abortions should be legal: it is an injustice to criminalizing actions that are not wrong. -/- In the course of arguing for these claims, we: 1. discuss how to best define abortion; 2. dismiss many common “question-begging” arguments that merely assume their conclusions, instead of giving genuine reasons for them; 3. refute some often-heard “everyday arguments” about abortion, on all sides; explain why the most influential philosophical arguments against abortion are unsuccessful; 4. provide some positive arguments that at least early abortions are not wrong; 5. briefly discuss the ethics and legality of later abortions, and more. -/- This essay is not a “how to win an argument” piece or a tract or any kind of apologetics. It is not designed to help anyone “win” debates: everybody “wins” on this issue when we calmly and respectfully engage arguments with care, charity, honesty and humility. This book is merely a reasoned, systematic introduction to the issues that we hope models these skills and virtues. Its discussion should not be taken as absolute “proof” of anything: much more needs to be understood and carefully discussed—always. (shrink)

Habermas emphasizes the importance for critical thinking of ideas of truth and moral validity that are at once context-transcending and immanent to human practices. in a recent review, Peter Dews queries his distinction between metaphysically construed transcendence and transcendence from within, asking provocatively in what sense Habermas does not believe in God. I answer that his conception of “God” is resolutely postmetaphysical, a god that is constructed by way of human linguistic practices. I then give three reasons for (...) why it should not be embraced by contemporary critical social theory. First, in the domain of practical reason, this conception of transcendence excludes by fiat any “Other” to communicative reason, blocking possibilities for mutual learning. Second, due to the same exclusion, it risks reproducing an undesirable social order. Third, it is inadequate for the purposes of a critical theory of social institutions. (shrink)

What is to be learned from the chaotic downfall of the Weimar Republic and the erosion of European liberal statehood in the interwar period vis-a-vis the ongoing European crisis? This book analyses and explains the recurrent emergence of crises in European societies. It asks how previous crises can inform our understanding of the present crisis. The particular perspective advanced is that these crises not only are economic and social crises, but must also be understood as crises of public power, order (...) and authority. In other words, it argues that substantial challenges to the functional and normative setup of democracy and the rule of law were central to the emergence and the unfolding of these crises. The book draws on and adds to the rich ’crises literature’ developed within the critical theory tradition to outline a conceptual framework for understanding what societal crises are. The central idea is that societal crises represent a discrepancy between the unfolding of social processes and the institutional frameworks that have been established to normatively stabilize such processes. The crises at issue emerged in periods characterized by strong social, economic and technological transformations as well as situations of political upheaval. As such, the crises represented moments where the existing functional and normative grid of society, as embodied in notions of public order and authority, were severely challenged and in many instances undermined. Seen in this perspective, the book reconstructs how crises unfolded, how they were experienced, and what kind of responses the specific crises in question provoked. -/- Table of Contents -/- Introduction: European Crises of Public Power: From Weimar until Today, Poul F. Kjaer & Niklas Olsen / Part I: Semantics, Notions and Narratives of Societal Crisis / 1. What Time Frame Makes Sense for Thinking About Crises?, David Runciman / 2. The Stakes of Crises, Janet Roitman / Part II: Weimar and the Interwar Period: Ideologies of Anti-Modernism and Liberalism / 3. The Crisis of Modernity – Modernity as Crisis: Towards a Typology of Crisis Discourses in Interwar East Central Europe and Beyond, Balázs Trencsényi / 4. European Legitimacy Crisis – Weimar and Today: Rational and Theocratic Authority in the Schmitt-Strauss Exchange, John P. McCormick / 5. Crisis and the Consumer: Reconstructions of Liberalism in Twentieth Century Political Thought , Niklas Olsen / Part III: The Causes of Crises: From Corporatism to Governance / 6. The Constitutionalization of Labour Law and the Crisis of National Democracy , Chris Thornhill / 7. The Crisis in Labour Law: From Weimar to Austerity Ruth Dukes / 8. From the Crisis of Corporatism to the Crisis of Governance, Poul F. Kjaer / Part IV: The Euro and the Crisis of Law and Democracy / 9. What is left of the European Economic Constitution II? From Pyrrhic Victory to Cannae Defeat Christian Joerges / 10. Reflections on Europe’s “Rule of Law Crisis”, Jan-Werner Müller. 11. Democracy under Siege: The Decay of Constitutionalisation and the Crisis of Public Law and Public Opinion, Hauke Brunkhorst/ Part V: The Consequences of Crises and the Future of Europe / 12. Crises and Extra-Legality: From Above and From Below, William E. Scheuermann / 13. “We could all go Down the Road of Lebanon” – Crisis Thinking on the Anti-Muslim Far Right, Mikkel Thorup / 14. Conclusions and Perspectives: The Re-Constitution of Europe, Poul F. Kjaer & Niklas Olsen Index . (shrink)

This article attempts to think of thinking as the essence of critical education. While contemporary education tends to stress the conveying of knowledge and skills needed to succeed in present-day information society, the present article turns to the work of Theodor W. Adorno to develop alternative thinking about education, thinking, and the political significance of education for thinking. Adorno touched upon educational questions throughout his writings, with growing interest in the last ten years of his (...) life. Education, he argues following Kant, must enable students to think for themselves and to break free of the authority of teachers, parents and other adults. Nevertheless, in his discussions of education Adorno says little about the nature of thinking, and the secondary literature on his educational theory addresses this question only cursorily. Important claims on the nature of thinking do appear elsewhere in Adorno's work. From his early writings up to Negative Dialectics, Adorno is preoccupied with thinking, sketching the outlines of critical-dialectical thought. Still, these reflections rarely touch upon educational questions, and the Adorno scholarship has yet to establish this link. Unlike studies which read Adorno's educational thought against the backdrop of the history of education and the German Bildung tradition, or in relation to art and aesthetics, the present article brings together Adorno's ideas on education and thinking in an attempt to contribute both to the Adorno scholarship and to the growing field of education for thinking. (shrink)

This essay considers the critical response to Hegel's view of Socrates we find in Kierkegaard's dissertation, The Concept of Irony. I argue that this dispute turns on the question whether or not the examination of particular thinkers enters into Socrates’ most basic aims and interests. I go on to show how Kierkegaard's account, which relies on an affirmative answer to this question, enables him to provide a cogent defence of Socrates' philosophical practice against Hegel's criticisms.

Descartes provides us with an invaluable framework for thinking critically. And his views on personhood can serve both as a guide for critical thinking and as a means to sharpen some of the concepts central to these programs. My paper is an attempt to illustrate the effectiveness of the seventeenth century Cartesian conception of thinking for scholars today who stress critical thinking in the classroom.

In this paper I argue that Theodor W. Adorno 's philosophy of freedom needs an ontological picture of the world. Adorno does not make his view of natural order explicit, but I suggest it could be neither the chaotic nor the strictly determined ontological images common to idealism and positivism, and that it would have to make intelligible the possibility both of human freedom and of critical social science. I consider two possible candidates, Nancy Cartwright 's ‘patchwork of laws’, (...) and Roy Bhaskar 's critical realism. Arguing that Cartwright 's position conflicts with the spirit of Adorno 's philosophy, I suggest that Bhaskar 's realism is compatible with and to a significant extent implicit in Adorno 's position. Whilst Adorno is clearly not a critical realist, Bhaskar 's position does provide the best overall account of the ontological commitments of Adorno 's critical theory. It becomes possible in turn to locate Bhaskar 's arguments in a broader critical tradition and give fuller expression to the concerns that structure his work, in particular by locating the epistemic fallacy in the narrative account of the natural history of subjective reason and its tendency towards ‘identity thinking ’. The discussion goes on to consider the interdependence of reason, nature and freedom in the idea of emancipatory critique, confirming the deeper affinities between critical realism and critical theory. (shrink)

How do concert pianists commit to memory the structure of a piece of music like Bach’s Italian Concerto, learning it well enough to remember it in the highly charged setting of a crowded performance venue, yet remaining open to the freshness of expression of the moment? Playing to this audience, in this state, now, requires openness to specificity, to interpretation, a working dynamicism that mere rote learning will not provide. Chaffin, Imreh and Crawford’s innovative and detailed research suggests that the (...) key to this skill is a declarative mental roadmap aiding musical performance. This hypothesis is neatly and unintentionally summarized by professional pianist Imreh, who states when learning a new piece of music “My fingers were playing the notes just fine. The practice I needed was in my head. I had to learn to keep track of where I was. It was a matter of learning exactly what I needed to be thinking of as I played, and at exactly what point. (shrink)

Classrooms are unlevel knowing fields, contested terrains where knowledge and ignorance are produced and circulate with equal vigor, and where members of dominant groups are accustomed to having an epistemic home-terrain advantage. My project focuses on one form of resistance that regularly surfaces in discussions with social-justice content. Privilege-protective epistemic pushback is a variety of willful ignorance that many members of dominant groups engage in when asked to consider both the lived and structural injustices that members of marginalized groups experience (...) daily. I argue that this dominant form of resistance is neither an expression of skepticism nor a critical-thinking practice. I suggest that standard philosophical engagements with these expressions of resistance are incapable of tracking the harms of privilege-protecting epistemic pushback. I recommend treating this pushback as a “shadow text,” that is, as a text that runs alongside the readings in ways that offer no epistemic friction. I offer this as one critical philosophical practice for making students mindful of the ways they contribute to the circulation of ignorance and epistemic violence during the course of their discussions. (shrink)

Classrooms are unlevel knowing fields, contested terrains where knowledge and ignorance are produced and circulate with equal vigor, and where members of dominant groups are accustomed to having an epistemic home-terrain advantage. My project focuses on one form of resistance that regularly surfaces in discussions with social-justice content. Privilege-preserving epistemic pushback is a variety of willful ignorance that many members of dominant groups engage in when asked to consider both the lived and structural injustices that members of marginalized groups experience (...) daily. I argue that this dominant form of resistance is neither an expression of skepticism nor a critical-thinking practice. I suggest that standard philosophical engagements with these expressions of resistance are incapable of tracking the harms of privilege-preserving epistemic pushback. I recommend treating this pushback as a “shadow text,” that is, as a text that runs alongside the readings in ways that offer no epistemic friction. I offer this as one critical philosophical practice for making students mindful of the ways they contribute to the circulation of ignorance and epistemic violence during the course of their discussions. (shrink)

Badiou claims Deleuze’s thinking is pre-critical metaphysics that cannot be understood in relation to Kant. I argue that Deleuze is indeed a metaphysical thinker, but precisely because he is a kind of Kantian. Badiou is right that Deleuze rejects the overwhelmingly epistemic problematics of critical thought in its classical sense, but he is wrong to claim that Deleuze completely rejects Kant. Instead, Deleuze is interested in developing a metaphysics that prolongs Kant’s conception of a productive synthesis irreducible (...) to empirical causation. Where Badiou’s criticism might tell however is in the risk that Deleuze’s strategy runs of contaminating his new metaphysics with a new kind of transcendental idealism. This reading has recently been developed by Ray Brassier and I explore and evaluate it, concluding that in Difference and Repetition this accusation may be correct, but that by the time of Anti-Œdipus, Deleuze (now with Guattari) has the intellectual resources to resist it. (shrink)

I critically evaluate Bickle’s version of scientific theory reduction. I press three main points. First, a small point, Bickle modifies the new wave account of reduction developed by Paul Churchland and Clifford Hooker by treating theories as set-theoretic structures. But that structuralist gloss seems to lose what was distinctive about the Churchland-Hooker account, namely, that a corrected theory must be specified entirely by terms and concepts drawn from the basic reducing theory. Set-theoretic structures are not terms or concepts but the (...) structures that they describe. Second, and more serious, a familiar problem for classical positivist account of reduction resurfaces within this newest wave of thinking, namely, commitment to property identities and inter-theoretic bridge laws (a problem I discussed at more length in "Collapse of the New Wave"). Indeed, this problem is exacerbated by Bickle’s conciliatory treatment of property plasticity, since he is willing to grant that a large number of special science terms denote multiply realized properties, at least if realistically construed. Still, in the end, Bickle sidesteps the reduction of properties by appealing to Hooker’s "function-to-structure token reduction." This is an interesting move with an intriguing concept of reduction. But problems remain. For, third, Bickle and Hooker's function-to-structure token reduction is actually a guised form of eliminative materialism. But that should be unacceptable since the position extends well beyond any modest revisionism for suspect items from a folk theory, say, in folk psychology or folk biology. Instead, it applies to functional terms and concepts employed throughout well-developed and explanatorily successful sciences. (shrink)

How does economics understand the human being? In this article, I present the current dominant conception of the human being in neoclassical theory, which is usually labelled as 'homo oeconomicus' (economic man). I describe the traits of this anthropology, and present the historical context in which it emerged. Then I make its critical evaluation. This is followed by a discussion of two recent alternative conceptions of the human being, which try to go beyond the individualist 'homo economicus' paradigm. I (...) highlight the recent contributions of John B. Davis and Luigino Bruni. Finally I reflect on some elements of Christian anthropology which can contribute to enrich the conception of the person in economics. (shrink)

This article brings forth a new perspective concerning the relation between stupidity and thinking by proposing to conceptualise the state of non-thinking in two different ways, situated at the opposite ends of the spectrum of thinking. Two conceptualisations of stupidity are discussed, one critical which follows a French line of continental thinkers, and the other one which will be called educational or ascetic, following the work of Agamben. The critical approach is conceptualised in terms of (...) seriality of thinking, or thinking captured by an apparatus, whereas the ascetic-educational approach is discussed by tracing the links between studying and stupidity. Both accounts assume that stupidity as non-thinking is a condition for thinking, either placed before thinking emerges or as an after-thought. However, the political implications concerning the role of philosophy in the public realm are divergent: for the critical approach, the task of the philosopher is to criticise the world, whereas for the ascetic approach, the task is to work on one’s own self and hope that the world will be changed through thinking. The wider aim of this article is to contribute to the debate concerning the public role of the intellectual starting from the assumption that there is a duty to think publicly and then clarifying what this duty entails in relation to the self and the others. (shrink)

What is critical thinking, especially in the context of higher education? How have research and scholarship on the matter developed over recent past decades? What is the current state of the art here? How might the potential of critical thinking be enhanced? What kinds of teaching are necessary in order to realize that potential? And just why is this topic important now? These are the key questions motivating this volume. We hesitate to use terms such as (...) “comprehensive” or “complete” or “definitive,” but we believe that, taken in the round, the chapters in this volume together offer a fair insight into the contemporary understandings of higher education worldwide. We also believe that this volume is much needed, and we shall try to justify that claim in this introduction. (shrink)

The research presented in this paper used a case study approach to concentrate on the critical thinking preparation and skill sets of professors who, in turn, were expected to develop those same skills in their students. The authors interviewed community college instructors from both academic and work force disciplines. In general, the results of the study supported the researchers’ hypothesis that the ability to teach critical thinking was not necessarily intrinsic to a teaching professional. The authors (...) of this study would like to suggest the following as a means of strengthening critical thinking expertise in faculty:1. Analyze current levels of critical thinking skills among faculty.2. Plan opportunities to bolster personal critical thinking knowledge within faculty ranks and develop a common critical thinking language among faculty.3. Assist faculty where necessary to develop new instructional models to strengthen critical thinking within their classrooms and critical thinking assessment instruments. (shrink)

According to a widespread view, one of the most important roles of education is the nurturing of common sense. In this article I turn to Gilles Deleuze’s concept of sense to develop a contrary view of education—one that views education as a radical challenge to common sense. The discussion will centre on the relation of sense and common sense to thinking. Although adherents of common sense refer to it as the basis of all thought and appeal to critical (...) thinking as instrumental in eliminating its occasional errors, I shall argue, following Deleuze, that common sense education in fact thwarts thinking, while only education which revolves around making sense may provoke thinking that goes beyond the self-evident. I demonstrate how making sense can become an educational encounter that breaks hierarchies and generates thinking independently of the thinker’s knowledge and place in the sociopolitical order. The present article attempts, therefore, to put some sense into Deleuzian education for thinking, and thereby shed new light on its radical-political, counter-commonsensical power. (shrink)

In 1993, for the first time, John L. Schellenberg, the contemporary philosopher of religion, proposed the “Hiddenness Argument’’. According to this argument, as God doesn’t provide for many people sufficient evidence for His existence, He is Hidden. In the other words, that many people inculpably fail to find sufficient evidence for the existence of God constitutes evidence for atheism. Schellenberg argues that since a loving God would not withhold the benefits of belief, the lack of evidence for God’s existence is (...) incompatible with divine love. This paper argues that his defense of two controversial premises of his argument is unsuccessful: one is that God’s love is incompatible with His allowing some to remain in doubt in His existence, and the other is: the nonbelief of some agnostics is inculpable. Theistic Religions have plausible reasons, which Schellenberg has not succeeded in refuting, for thinking that all nonbelief is culpable. (shrink)

This essay is a response to Patrick Reider’s essay “Sellars on Perception, Science and Realism: A Critical Response.” Reider is correct that Sellars’s realism is in tension with his generally Kantian approach to issues of knowledge and mind, but I do not think Reider’s analysis correctly locates the sources of that tension or how Sellars himself hoped to be able to resolve it. Reider’s own account of idealism and the reasons supporting it are rooted in the epistemological tradition that (...) informed the British empiricists, rather than in the metaphysical reasons that ruled within the German tradition from Leibniz through Hegel that has much more in common with Sellars’s position. Thus, Reider takes Sellars’s notion of picturing to be just another version of the representationalism that has dominated the Anglo-American tradition since Locke, whereas, in my view, because picturing is a non-semantical relation, it is an important ingredient in naturalizing the coherentist theories of the idealists. (shrink)

Social Media is part of contemporary technology that is the contentious subject matter within the society. It is paradoxical when social media should provide techniques and objects that serve human being in a positive way, but at the same time, it can dehumanize human being such as alienation. The main problem is because the lack of impact of public policy, which does not involve society in the democratic sphere. The article is about the possibility of democratization social media in the (...) discourse of philosophy of technology. I refer to Andrew Feenberg’s Critical Theory of Technology (CTT) for opening discourse and criticizing social media. Social Media should be changed by the critical view to analyze the internal contradictions in technocracy, which view social media merely as an instrument and value-free. In the other hand, CTT will lead into the discourse of instrumentalization theory, technological rationality, technical code and democratization of social media. I conclude this article by applying CTT to delineate extant approach and consideration of democratization of social media in Indonesian through critical thinking participation and emotional education in the public sphere. (shrink)

That dao and being are correct as written about by Laozi and Heidegger respectively is exposed through eight perspectives.

Many theories about the teaching of logic and critical thinking take for granted that theoretical learning, the learning of formal rules for example, and its practical application are sufficient to master the tools taught and to take the habit of using them. However, this way of teaching is not efficient, a conclusion supported by much work in cognitive science. Approaching cognition evolutionarily with dual-process theories allows for an explanation of these insufficiencies and offers clues on how we could (...) teach critical thinking and logic more efficiently. In this article, we want to present this approach and explore these leads in order to make some pedagogical recommendations and lay the foundations of a framework. We will put forward an example of the application of this research program with philosophy for children. (shrink)

My research into Virtual Reality technology and its central property of immersion has indicated that immersion in Virtual Reality (VR) electronic systems is a significant key to the understanding of contemporary culture as well as considerable aspects of previous culture as detected in the histories of philosophy and the visual arts. The fundamental change in aesthetic perception engendered by immersion, a perception which is connected to the ideal of total-immersion in virtual space, identifies certain shifts in ontology which are relevant (...) to a better understanding of the human being. This understanding was achieved through a broad inquiry into the histories of Virtual Reality, philosophy, and the visual arts and has lead to the formulation of an aesthetic theory of immersive consciousness indicative of immersive culture. The primary subject of this discourse is immersion then: an experience which will be identified within the dissertation as the indispensable characteristic of Virtual Reality. The understanding of immersion arrived at here will be used to fashion a synchronous theory of art particularly informed by encounters and concepts of immersion into virtuality. To sufficiently address this subject in a scholarly fashion, I have researched, found and accumulated aesthetic and philosophic examples of immersive tendencies, as found within the histories of art and philosophy, which subsequently contributed towards the articulation of what I have come to call immersive consciousness. As a result of formulating such an immersive consciousness, a good deal of the basis for the questioning of the Western ontological tradition has been found in the Western tradition itself when we look with new eyes and ask new uncertain questions. Moreover, this immersive consciousness will be used to propose some abstract questions encircling today's electronic-based culture. Through the structuring of the argument within the thesis - and overtly within the conclusion - I have articulated a non-teleological creative strategy which provides the basis for an unconstraining integration of noologies (ways of semblancing the thinking process). This strategy provides a means of exemplifying - and for honoring - various methods of thinking. This structuring strategy is consistent with the 'hacker ethic' as defined by Steven Levy, as a demand that access to computers - and anything which might teach us something about the way the world works - should be unlimited and total. To follow this strategy, this dissertation has set out to understand how topical conceptions of virtual immersion connect to pre-existing systems of thought as revealed in art as they have extended out of antecedent ontological self-understandings, historical human self-understandings which have evidenced themselves in the elaboration of technological objectives. To do this I have forged a certain rhizomatic paternity/maternity for Virtual Reality within this dissertation by joining choice immersive examples of simulacra technology into mental connections with the relevant examples culled from the histories of art, architecture, information-technology, sex, myth, space, consciousness and philosophy. (shrink)

A critical review of Wittgenstein's 'On Certainty' which he wrote in 1950-51 and was first published in 1969. Most of the review is spent presenting a modern framework for philosophy (the descriptive psychology of higher order thought) and positioning the work of Wittgenstein and John Searle in this framework and relative to the work of others. It is suggested that this book can be regarded as the foundation stone of psychology and philosophy as it was the first to describe (...) the two systems of thought and shows how our unshakable grasp of the world derives from our innate axiomatic System 1, and how this interacts with System 2. It was a revolution in epistemology since it showed that our actions rest not on judgements but on innate undoubtable axioms leading directly to action. I situate the work of Wittgenstein and Searle in the framework of the two systems of thought prominent in thinking and decision research, employing a new table of intentionality and new dual systems nomenclature. -/- Those wishing a comprehensive up to date framework for human behavior from the modern two systems view may consult my book ‘The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle’ 2nd ed (2019). Those interested in more of my writings may see ‘Talking Monkeys--Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet--Articles and Reviews 2006-2019 3rd ed (2019), The Logical Structure of Human Behavior (2019), and Suicidal Utopian Delusions in the 21st Century 4th ed (2019) . (shrink)

Argument mapping is a way of diagramming the logical structure of an argument to explicitly and concisely represent reasoning. The use of argument mapping in critical thinking instruction has increased dramatically in recent decades. This paper overviews the innovation and provides a procedural approach for new teaches wanting to use argument mapping in the classroom. A brief history of argument mapping is provided at the end of this paper.

in a nervous system of a given species. This chapter provides a critical perspective on the role of connectomes in neuroscientific practice and asks how the connectomic approach fits into a larger context in which network thinking permeates technology, infrastructure, social life, and the economy. In the first part of this chapter, we argue that, seen from the perspective of ongoing research, the notion of connectomes as “complete descriptions” is misguided. Our argument combines Rachel Ankeny’s analysis of neuroanatomical (...) wiring diagrams as “descriptive models” with Hans-Joerg Rheinberger’s notion of “epistemic objects,” i.e., targets of research that are still partially unknown. Combining these aspects we conclude that connectomes are constitutively epistemic objects: there just is no way to turn them into permanent and complete technical standards because the possibilities to map connection properties under different modeling assumptions are potentially inexhaustible. In the second part of the chapter, we use this understanding of connectomes as constitutively epistemic objects in order to critically assess the historical and political dimensions of current neuroscientific research. We argue that connectomics shows how the notion of the “brain as a network” has become the dominant metaphor of contemporary brain research. We further point out that this metaphor shares (potentially problematic) affinities to the form of contemporary “network societies.” We close by pointing out how the relation between connectomes and networks in society could be used in a more fruitful manner. (shrink)

A critical review of Wittgenstein's 'On Certainty' which he wrote in 1950-51 and was first published in 1969. Most of the review is spent presenting a modern framework for philosophy(the descriptive psychology of higher order thought) and positioning the work of Wittgenstein and John Searle in this framework and relative to the work of others. It is suggested that this book can be regarded as the foundation stone of psychology and philosophy as it was the first to describe the (...) two systems of thought and shows how our unshakable grasp of the world derives from our innate axiomatic System 1 and how this interacts with System 2. -/- Those wishing a comprehensive up to date framework for human behavior from the modern two systems view may consult my book ‘The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle’ 2nd ed (2019). Those interested in more of my writings may see ‘Talking Monkeys--Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet--Articles and Reviews 2006-2019 3rd ed (2019), The Logical Structure of Human Behavior (2019), and Suicidal Utopian Delusions in the 21st Century 4th ed (2019). (shrink)

For the German philosopher Martin Heidegger man in the contemporary age is living an inauthentic life. This inauthenticity he accounts for man’s misrelating to the world, that is, of things and other men. He sees this misrelating as a threat to man’s existence, that, if not given immediate attention leading towards a resolution, man is to perish together with his history. This inauthenticity that he speaks of is grounded in a forgetting, that is, the forgetting of being. But what is (...) being? In its basic linguistic formulation it is understood as that which is, has existence and not nothing. Man is a being and so are things, and in this fundamental structure he can relate, make sense and know. And yet this definition does not capture its essence for it can easily be assigned to anything as long as it is, thus it can be reduced to a mere entity, but being is more than mere existence in space and time. Heidegger understands being to be that which gives significance or meaningful presence to things and men, that they are as they are is because of their being. Man is always attuned to being, of his own being and that of others. He is able to understand because it is being that which grants knowing, just as a book is a book or man is a man, it is because being gives to them their designation, so there is a relationship made possible by an encounter between beings, that they be known and understood there is harmonious relationship to develop. This is conditioned by a primordial understanding, of man having not yet forgotten, he understands things and other men unto their being.
But everyday man is surrounded with entities, himself being one, and this made him grow familiar with them. This familiarity turned man’s attitude towards a neglect, that is, since he thinks that he already knows their being, it no longer becomes a matter of continuously knowing and understanding them, but instead it happens that there is a taking for granted. The familiarity leads man to take beings for granted unto their essence, thus he forgets and no longer knows, worst is that man will not even know that he no longer knows, that he no longer remembers. Man lives in a state of oblivion. He relates to entities as if he understands them in their being, but is not. This is evident in a chaotic epoch that man is now situated.
A clear example of this situation is man’s abuse of the environment and its resources. Man is here seen as a mindless consumer who views the environment as a reserve where goods are stocked, waiting and ready for consumption. He challenges the environment to give up all of that she has in order to provide reaching to a point even when it is no longer necessary, but because of man’s disorientation, that in turn made him selfish, he could no longer resist and just keeps going. These resulted to the natural resources now running dry and that sooner it could no longer provide. Man endangers his world and himself, of this situation he is blind. Global warming and other environmental calamities are results of these abuses. If man is to save himself, he must find a way to retrieve his original understanding of being, that is, of himself and others. An effort towards a re-establishing of the fundamental relation must be attempted. The researcher gives a proposal as to how a retrieve is to be accomplished, and that is through the asking of the fundamental question, that is, of “Why are there beings at all instead of nothing?”
This question is no ordinary question, and the researcher makes the contention that the asking of the question develops to a pragmatic resolution of the problem where from the forgetfulness of being, even before making the attempt that it be recalled, the question is first to be asked in order to ground any other future questioning, and in order to establish a solid basis for declaring the retrieve of being as necessary and critical for man’s survival. Here the researcher inquires if there be still a possibility for a retrieve, and if there is, how will man proceed with such a possibility.
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