Results for 'astrology'

14 found
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  1. Astrology, Fate and Causation.Terence Rajivan Edward - 2016 - Philosophical Pathways (200).
    Some philosophers assert that astrology is a false theory. The simplest way to argue against all astrology is to identify a proposition that any kind of astrology must be committed to and then show that this proposition is false. In this paper I draw attention to some misconceptions about which propositions are essential to astrology.
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  2.  14
    Natural Philosophy or Science in Premodern Epistemic Regimes? The Case of the Astrology of Albert the Great and Galileo Galilei.Scott E. Hendrix - 2011 - Teorie Vědy / Theory of Science 33 (1):111-132.
    Scholarly attempts to analyze the history of science sometime suffer from an imprecise use of terms. In order to understand accurately how science has developed and from where it draws its roots, researchers should be careful to recognize that epistemic regimes change over time and acceptable forms of knowledge production are contingent upon the hegemonic discourse informing the epistemic regime of any given period. In order to understand the importance of this point, I apply the techniques of historical epistemology to (...)
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  3. Why Astrology is a Pseudoscience.Paul R. Thagard - 1978 - PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1978:223 - 234.
    Using astrology as a case study, this paper attempts to establish a criterion for demarcating science from pseudoscience. Numerous reasons for considering astrology to be a pseudoscience are evaluated and rejected; verifiability and falsifiability are briefly discussed. A theory is said to be pseudoscientific if and only if (1) it has been less progressive than alternative theories over a long period of time, and faces many unsolved problems, but (2) the community of practitioners makes little attempt to develop (...)
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  4. A Influência de Aristóteles Na Obra Astrológica de Ptolomeu (o Tetrabiblos).R. Martins - 1995 - Trans/Form/Ação 18:51-78.
    This work describes the main basic concepts of the astrological work of Ptolemy, through an analysis of his Tetrabiblos. Comparing his ideas to those of other authors of his time, it is shown that Ptolemy does not present stoic influences, as claimed by some historians. The conclusion of the article is that the basis of Ptolemy's astrology was Aristotle's physics.
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  5. Stoic Caricature in Lucian’s De Astrologia: Verisimilitude As Comedy.Charles McNamara - 2013 - Peitho 1 (4):235-253.
    The inclusion of De astrologia in the Lucianic corpus has been disputed for centuries since it appears to defend astrological practices that Lucian elsewhere undercuts. This paper argues for Lucian’s authorship by illustrating its masterful subversion of a captatio benevolentiae and subtle rejection of Stoic astrological practices. The narrator begins the text by blaming phony astrologers and their erroneous predictions for inciting others to “denounce the stars and hate astrology” (ἄστρων τε κατηγοροῦσιν καὶ αὐτὴν ἀστρολογίην μισέουσιν, 2). The narrator (...)
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  6.  52
    Un'arte inconfutabile. La difesa dell'astrologia nella "Tetrabiblos" di Tolomeo.Silvia Fazzo - 1991 - Rivista di Storia Della Filosofia 46 (2):213.
    This analysis of Ptolemy's Teatriblos deals with how the social and cultural role of astrology changed between lì and III century a D.: from a practice hard fought, although successful, to a generally accepted branch of knowledge. In Ptolemy's treatise astrology is shown to be not a science but an art: a techne" fallible but not controvertible. As the basis for such a project of reforming common opinion about astrol¬ogy, we find a quiet yielding attitude toward sceptical antidogmatism, (...)
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  7. Croatian Philosophers I: Hermann of Dalmatia (1110–1154).Stipe Kutlesa - 2004 - Prolegomena 3 (1):57-71.
    The article includes a short biography of Hermann of Dalmatia and gives an account of his translations and philosophical and scientific work. In order to have a better understanding of Hermann’s philosophy, a reminder of Greek and Arabic philosophy of nature, on which he relies in his interpretation of the world picture, needs to be presented. Cosmological models by Plato, Aristotle, Eudoxus, Heraclides of Pont, Apollonius of Perga, Hipparchus, Ptolemy, and the Arab scientist Abu Ma’shar, are presented. The main focus (...)
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  8.  14
    Культура часу в тибетському буддизмі: вступ до історіографії вчення Калачакри.Olena Kalantarova - 2018 - NaUKMA Research Papers. History and Theory of Culture 1:53-61.
    Статтю присвячено питанню культури часу в тибетському буддизмі. Як об’єкт дослідження обрано вчення про час – Калачакру та його традицію текстів. Проведено спробу культурологічного аналізу впливу доктрини Колеса Часу на всі сфери життя традиційної буддійської спільноти тибетського походження, зокрема прояви цього впливу у науковій думці, релігійній практиці, мистецтві. Акцентовано увагу на спільному ядрі буддійської та бонської версії походження вчення; складено хронологічну послідовність виникнення базових текстів і коментарів, виділено основні етапи поширення вчення; проведено огляд структури концепту часу та її кореляцію з (...)
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  9. Pseudoscience.Massimo Pigliucci - 2013 - In Byron Kaldis (ed.), Encyclopedia of Philosophy and the Social Sciences. SAGE.
    The term pseudoscience refers to a highly heterogeneous set of practices, beliefs, and claims sharing the property of appearing to be scientific when in fact they contradict either scientific findings or the methods by which science proceeds. Classic examples of pseudoscience include astrology, parapsychology, and ufology; more recent entries are the denial of a causal link between the HIV virus and AIDS or the claim that vaccines cause autism. To distinguish between science and pseudoscience is part of what the (...)
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  10.  48
    ‘“What’s So Great About Science?” Feyerabend on the Ideological Use and Abuse of Science.Ian James Kidd - 2016 - In Elena Aronova & Simone Turchetti (eds.), Science Studies during the Cold War and Beyond. Basingstoke: Palgrave-Macmillan. pp. 55-76.
    It is very well known that from the late-1960s onwards Feyerabend began to radically challenge some deeply-held ideas about the history and methodology of the sciences. It is equally well known that, from around the same period, he also began to radically challenge wider claims about the value and place of the sciences within modern societies, for instance by calling for the separation of science and the state and by questioning the idea that the sciences served to liberate and ameliorate (...)
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  11. To Be Scientific Is To Be Interactive.Seungbae Park - 2016 - European Journal of Science and Theology 12 (1):77-86.
    Hempel, Popper, and Kuhn argue that to be scientific is to be testable, to be falsifiable, and most nearly to do normal science, respectively. I argue that to be scientific is largely to be interactive, offering some examples from science to show that the ideas from different fields of science interact with one another. The results of the interactions are that hypotheses become more plausible, new phenomena are explained and predicted, we understand phenomena from a new perspective, and our worldview (...)
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  12. Pseudoscience and Idiosyncratic Theories of Rational Belief.Nicholas Shackel - 2013 - In M. Pigliucci & M. Boudry (eds.), Philosophy of Pseudoscience: Reconsidering the Demarcation Problem. University of Chicago Press. pp. 417-438.
    I take pseudoscience to be a pretence at science. Pretences are innumerable, limited only by our imagination and credulity. As Stove points out, ‘numerology is actually quite as different from astrology as astrology is from astronomy’ (Stove 1991, 187). We are sure that ‘something has gone appallingly wrong’ (Stove 1991, 180) and yet ‘thoughts…can go wrong in a multiplicity of ways, none of which anyone yet understands’ (Stove 1991, 190). Often all we can do is give a careful (...)
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  13. Philosophy of Science.Fritz Allhoff - manuscript
    Course Description: Science appears to be extraordinarily successful is two crucial respects. First, science apparently serves as an extremely reliable vehicle for arriving at the truth (as contrasted with astrology or palm reading). Second, the methodology of science seems eminently rational (again as opposed to the methodologies of astrology or palm reading). Philosophers have been quite interested in these two apparent virtues of science. Some philosophers think that the two virtues are illusory and that, upon reflection, science is (...)
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  14.  30
    A Secondary Tool for Demarcation Problem: Logical Fallacies.Tevfik Uyar - 2017 - Kilikya Felsefe Dergisi / Cilicia Journal of Philosophy 4 (3):85-104.
    According to Thagard, the behavior of practitioners of a field may also be used for demarcation between science and pseudoscience due to its social dimension in addition to the epistemic one. I defended the tendency of pseudoscientists to commit fallacies, and the number of fallacies they commit can be a secondary tool for demarcation problem and this tool is consistent with Thagardian approach. In this paper, I selected the astrology as the case and I revealed nine types of logical (...)
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