Results for 'ritual knowledge '

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  1. Xunzi’s Ritual Program as a Response to Han Feizi’s Criticism of Confucianism.Colin J. Lewis - 2020 - Journal of Confucian Philosophy and Culture 34 (August):129-153.
    One of Han Feizi’s most subtle criticisms of Confucianism targets a central feature of its moral cultivation program, namely an appeal to modelling oneself on ancient sages. According to Han Feizi, this ideal of model emulation is doomed to failure due to imperfect knowledge of past exemplars, the fact that certain ideals of practice may not be applicable to (or catastrophic for) some practitioners, and the additional fact that one cannot always rely on past examples to provide good guidance (...)
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  2. Etiological challenges to religious practices.Helen De Cruz - 2018 - American Philosophical Quarterly 55 (4):329–340.
    There is a common assumption that evolutionary explanations of religion undermine religious beliefs. Do etiological accounts similarly affect the rationality of religious practices? To answer this question, this paper looks at two influential evolutionary accounts of ritual, the hazard-precaution model and costly signaling theory. It examines whether Cuneo’s account of ritual knowledge as knowing to engage God can be maintained in the light of these evolutionary accounts. While the evolutionary accounts under consideration are not metaphysically incompatible with (...)
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  3. Mortal Knowledge, the Originary Event, and the Emergence of the Sacred.Gregory Nixon - 2006 - Anthropoetics 12 (1):25.
    The question of origins continues to captivate human thought and sentiment, despite the postmodern insistence that knowledge of origins is impossible since it must lie beyond the boundaries of the origin of knowledge. Knowledge cannot seek causes that precede its own existence, it is said. Still, theoretical narratives continue to arise accounting for such things as the origin of the universe, of our star and solar system, of Earth, of life on the planet, of the human species, (...)
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  4. Guru Nanak - A Prophet with a Scientific Attitude.Devinder Pal Singh - 2019 - In Jagdish Kaur & Phfc Board of Directors (eds.), Universal Relevance of Guru Nanak's Teachings. Punjabi Heritage Foundation of Canada. pp. 331-343.
    Scientific attitude represents a spirit of critical and creative inquiry. It involves the process of logical reasoning. The ability to think objectively, logically and analytically leads to the development of a scientific attitude. It is a way of looking at things, the capacity that rids an individual of all kinds of prejudice and to look at the object in its entirety and its objectivity. Having a scientific attitude consists of being willing to accept only carefully and objectively verified facts. Scientific (...)
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  5. Affect, Belief, and the Arts.Rami Gabriel - 2021 - Frontiers in Psychology 2.
    The cultural project is a therapeutic melding of emotion, symbols, and knowledge. In this paper, I describe how spiritual emotions engendered through encounters in imaginative culture enable fixation of metaphysical beliefs. Evolved affective systems are domesticated through the social practices of imaginative culture so as to adapt people to live in culturally defined cooperative groups. Conditioning, as well as tertiary-level cognitive capacities such as symbols and language are enlisted to bond groups through the imaginative formats of myth and participatory (...)
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  6. Foundations of Ancient Ethics/Grundlagen Der Antiken Ethik.Jörg Hardy & George Rudebusch - 2014 - Göttingen, Germany: Vandenhoek.
    This book is an anthology with the following themes. Non-European Tradition: Bussanich interprets main themes of Hindu ethics, including its roots in ritual sacrifice, its relationship to religious duty, society, individual human well-being, and psychic liberation. To best assess the truth of Hindu ethics, he argues for dialogue with premodern Western thought. Pfister takes up the question of human nature as a case study in Chinese ethics. Is our nature inherently good (as Mengzi argued) or bad (Xunzi’s view)? Pfister (...)
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  7. Histórias críticas da fotografia nas Amazônias e arte é resistência decolonial.Cláudia Leão & Izabelle Louise Anaúa Tremembé - 2021 - REVISTA POIÉSIS: Estudos Contemporâneos Das Artes 22 (37):77-90.
    Based on accounts and rewrites, this article intends to think about paths in photography history, their connections between ethics, and use of image and narrative appropriations. Taking the Pará Amazon as a place of reflection, an effort is made to rethink the power relation-ship constituted by a specific point of view in the history of image. This text had the collaboration of Izabelle Louise Anaúa Tremembé, an indigenous student at Federal University of Pará (UFC). In her accounts, she talks about (...)
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  8. Gadamer – Cheng: Conversations in Hermeneutics.Andrew Fuyarchuk - 2021 - Journal of Chinese Philosophy 48 (3):245-249.
    1 Introduction1 In the 1980s, hermeneutics was often incorporated into deconstructionism and literary theory. Rather than focus on authorial intentions, the nature of writing itself including codes used to construct meaning, socio-economic contexts and inequalities of power,2 Gadamer introduced a different perspective; the interplay between effects of history on a reader’s understanding and the tradition(s) handed down in writing. This interplay in which a reader’s prejudices are called into question and modified by the text in a fusion of understanding and (...)
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  9. Tornadic Black Angels: Vodou, Dance, Revolution.Joshua M. Hall - forthcoming - Journal of Black Studies.
    This article explores the history of Vodou from outlawed African dance to revolutionary magic to depoliticized national Haitian religion and popular dance, its present reduction to Diaspora interpersonal healing, and a possible future. My first section, on Kate Ramsey’s The Spirits and the Law: Vodou and Power in Haiti, reveals Vodou as a sociopolitical construction of racist legal oppression of Africana dances rituals, and artistic-political resistance thereto. My second section, on Karen McCarthy Brown’s Mama Lola: A Vodou Priestess in Brooklyn, (...)
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  10. The Role of Religious and Spiritual Values in Shaping Humanity (A Study of Dr. B.R. Ambedkar’s Religious Philosophy).Desh Raj Sirswal - 2016 - Milestone Education Review 7 (01):6-18.
    Values are an important part of human existence, his society and human relations. All social, economic, political, and religious problems are in one sense is reflection of this special abstraction of human knowledge. We are living in a globalized village and thinking much about values rather than practice of it. If we define religion and spirituality we can say that religion is a set of beliefs and rituals that claim to get a person in a right relationship with God, (...)
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  11. Foreign Tourists' Perceptions of Toraja as a Cultural Site in South Sulawesi, Indonesia.Muhammad Hasyim - 2019 - African Journal of Hospitality, Tourism and Leisure 8 (3):1-13.
    This study discusses foreign tourists' perceptions of Toraja which is a cultural tourism site in South Sulawesi, Indonesia. Every year, tourists visit Toraja to participate in their yearly rituals of death take time to visit the graves inside the mountain cliffs (in caves) as they feel the rich cultural heritage and have a view of the traditional houses. Data were collected by interviewing these tourists through the use of questionnaires with randomly selected respondents. The results obtained showed that knowledge (...)
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  12. Intuitive Instructional Speech in Sufism: A Study of the Sohbet in the Naqshbandi Order.Martin A. M. Gansinger - 2022 - Newcastle upon Tyre: Cambridge Scholars Publishing.
    The Sufi tradition remains one of the most mysterious and least understood systems of self-realization. This book demystifies the practice of the sohbet—an ad hoc discourse—as the central instructional tool in the globally influential Naqshbandi-Haqqani Order. -/- It approaches the practice using categories of improvised music to establish a framework for analyzation. Its ritualized formal structure, illustrated via selected talks of Shaykh Nazim Adil al-Haqqani, discloses the underlying—and assumingly primary—function to provoke prolonged states of raised awareness in listeners and condition (...)
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  13.  91
    Science as Performance: An Investigation of the Practice of Science Via the Lens of Performance Theory.Jenny L. Nielsen - 2022 - Collective Entanglements (Iari).
    While science is often presented as a body of knowledge or collection of passively accumulated facts, science should be examined and experienced as a performed process, a human endeavor connected to the ways we access the world. In this white paper, I briefly introduce the practice of science from the perspective of performance theory. By examining science in the context of performance, we may approach certain key questions about science directly. How do scientists perform experiments and practice the scientific (...)
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  14. Indigenous ayahuasca ceremonies in the European context: structures, purposes, concepts.Mika Turkia - manuscript
    Psychedelics are currently being studied intensively for the treatment of various psychiatric disorders. Ayahuasca, a plant-based extract originating from the Amazonian area, is traditionally consumed in ritualistic group events. The related indigenous traditions date back hundreds of years and have amassed vast amounts of knowledge on the therapeutic use of psychedelic and non-psychedelic plant-based substances. -/- These traditions require a prospective ceremony facilitator to undergo years of intensive training to acquire knowledge, mental power or self-confidence, stability, sensitivity, intuitive (...)
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  15. Forgetting to Remember: From Benjamin to Blanchot.Amresh Sinha - 2005 - Colloquy 10.
    Let us begin with Lethe, a river in Hades whose waters caused forgetfulness to dead souls who drank from it. The daughter of Eris, Lethe was the sister of Thanatos , and with Zeus she bore the Graces/Charites. According to some myths, she was the mother of Dionysus. She was the goddess of oblivion and the river with the same name. When someone died and went to Hades, they had to drink from her water so they would forget their previous (...)
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  16. Initiatory Silence.Francesco Angioni - manuscript
    Initiatory symbology collects various forms of symbols: those that belong to an ancient tradition and that present themselves as a normalization of the past in a modernized key; those that derive from a pact between the members of the initiatory community and that guarantee the unity of the group, which are synchronized within the group itself; those that have the sense of projection to overcome the gnoseological limits of the group and its members, are traditional but through their character of (...)
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  17. Responsibility: The Charge of Meaning in Art and Language.Sauer Martina - 2021 - Art Style International 8:153-167.
    This article starts from the assumption that there is a connection between art and language and responsibility. What is it based on? It follows on from the research of the Hamburg Circle in the 1920s by Ernst Cassirer and Aby M. Warburg, and was strengthened in the 2000s by Hartmut Böhme. Their joint starting point is the emotional life of human beings. Thus, they assume that already the perception is shaped by it and can be increased in rituals. Comparably hardly (...)
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  18. Displacement in Raymond Carver's Stories.Amelia Maria Fernandes Alves - 1996 - Dissertation, The George Washington University
    Raymond Carver's stories have received many labels: minimalism, K-mart fiction, low-rent tragedy, neo-realism. Paring language, plot, and characterization to the bone, Carver concentrates his stories on instances of judgment and choice. These climactic moments affect not only the characters, but also the reader, who is called to fill the gaps in the text. The gaps generally show the unrelatedness of the characters' responses to the situations in which they find themselves. Relying on formulae, concepts, and rules taken for granted as (...)
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  19. Plato's Use of Eleusinian Mystery Motifs.Anne Mary Farrell - 1999 - Dissertation, The University of Texas at Austin
    The Eleusinian Mysteries are religious rituals that include rites of initiation, purification, and revelation. The high point of these Mysteries is the moment when a priest reveals the secret of the Mysteries to the newly initiated. Plato frequently uses language and motifs from the Mysteries in his dialogues, yet Plato scholars have not paid much attention to this usage, and those who have done so have not found much philosophical significance in it. I argue that in explaining his epistemology in (...)
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  20. Review of Steven D. Hales' Book: Relativism and the Foundations of Philosophy. [REVIEW]Manhal Hamdo - 2018 - INTERNATIONAL JOURNAL OF RESEARCH CULTURE SOCIETY 2 (1):200-204.
    This review is a critical evaluation of the main points of Steven D. Hales’ significant book: Relativism and the Foundations of Philosophy. To that end, I will first summarize his major line of argument pointing out to the richness and significance of the book. After that, I will argue that Hales’ account of intuition is subject to the challenge shown by some recent works written on the topic, and that it postulates a concept of knowledge that opposes Gettier’s one, (...)
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  21.  49
    Images of Mercy: Narrating the Gospel through a Rwandan Catholic Shrine.Alison Fitchett-Climenhaga & Nevin Climenhaga - 2024 - In Eleonore Stump & Judith Wolfe (eds.), Biblical Narratives and Human Flourishing: Knowledge Through Narrative. Routledge. pp. 199-218.
    This chapter explores the role that non-textual narrations of biblical stories can play in Christian life and practice. Our case study is the Shrine of Divine Mercy in Kabuga, Rwanda. The stations at the shrine tell the story of Jesus’s life and passion, incorporating images from the Catholic devotional tradition of Divine Mercy and elements evoking the Rwandan genocide. While many philosophical accounts of narratives presuppose that narratives are textual, material and visual art like the Kabuga shrine can also be (...)
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  22.  25
    BMF CP81: Evaluating the impact of university education on sustainability knowledge, attitudes, and intentions among university students.Minh-Phuong Thi Duong - 2024 - Sm3D Portal.
    The current study is conducted to examine the following objectives: 1) Examine the impact of education on undergraduate students’ sustainability knowledge, attitudes, and intentions; 2) Propose changes in educational approaches to promote sustainability. The findings are expected to inform strategies to align educational content, corporate culture, and societal values with sustainable development goals.
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  23. Stakes, withholding, and pragmatic encroachment on knowledge.Mark Schroeder - 2012 - Philosophical Studies 160 (2):265 - 285.
    Several authors have recently endorsed the thesis that there is what has been called pragmatic encroachment on knowledge—in other words, that two people who are in the same situation with respect to truth-related factors may differ in whether they know something, due to a difference in their practical circumstances. This paper aims not to defend this thesis, but to explore how it could be true. What I aim to do, is to show how practical factors could play a role (...)
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  24. (2 other versions)Content and self-knowledge.Paul Boghossian - 1989 - Philosophical Topics 17 (1):5-26.
    This paper argues that, given a certain apparently inevitable thesis about content, we could not know our own minds. The thesis is that the content of a thought is determined by its relational properties.
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  25.  15
    Descartes's Method for Achieving Knowledge.Elliot Samuel Paul - forthcoming - In Kurt Sylvan, Ernest Sosa, Jonathan Dancy & Matthias Steup (eds.), The Blackwell Companion to Epistemology, 3rd edition. Wiley Blackwell.
    Descartes’s cogito – I am thinking, therefore I am – is an intuitive deduction. Contrary to Transparency, certainty of I am thinking does not come easily; it’s achieved by making introspection perfectly clear through radical doubt. Scientia – rational immunity to doubt – comes with the habit of intuiting with perfect clarity that skepticism is false. (This is the second of two companion entries; the prequel is called, "Descartes's Clarity First Epistemology.").
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  26.  12
    Institutional Epistemic Barriers to Anti-Speciesist Knowledge.Emnée Louise van den Brandeler - 2024 - In Mona Giersberg, Franck Meijboom & Bernice Bovenkerk (eds.), EurSafe2024 Proceedings: Back to the Future - Sustainable innovations for ethical food production and consumption. Wageningen Academic Publishers. pp. 167-172.
    This article explores how institutions play a pivotal role in shaping collective knowledge and ignorance concerning the human–animal relationship. It contends that institutions, by obstructing or facilitating the production and dissemination of knowledge, significantly influence societal perceptions of animals, and in turn, our treatment of them. Such epistemic processes lead to speciesist beliefs and behaviour, which I assume to be morally problematic. The discussion centres on the obstruction of collective moral knowledge related to the human–animal relationship. Specifically, (...)
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  27. Completeness and Doxastic Plurality for Topological Operators of Knowledge and Belief.Thomas Mormann - 2023 - Erkenntnis: 1 - 34, ONLINE.
    The first aim of this paper is to prove a topological completeness theorem for a weak version of Stalnaker’s logic KB of knowledge and belief. The weak version of KB is characterized by the assumption that the axioms and rules of KB have to be satisfied with the exception of the axiom (NI) of negative introspection. The proof of a topological completeness theorem for weak KB is based on the fact that nuclei (as defined in the framework of point-free (...)
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  28. Epistemic Vices in Organizations: Knowledge, Truth, and Unethical Conduct.Christopher Baird & Thomas S. Calvard - 2019 - Journal of Business Ethics 160 (1):263-276.
    Recognizing that truth is socially constructed or that knowledge and power are related is hardly a novelty in the social sciences. In the twenty-first century, however, there appears to be a renewed concern regarding people’s relationship with the truth and the propensity for certain actors to undermine it. Organizations are highly implicated in this, given their central roles in knowledge management and production and their attempts to learn, although the entanglement of these epistemological issues with business ethics has (...)
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  29. Deepfakes, Fake Barns, and Knowledge from Videos.Taylor Matthews - 2023 - Synthese 201 (2):1-18.
    Recent develops in AI technology have led to increasingly sophisticated forms of video manipulation. One such form has been the advent of deepfakes. Deepfakes are AI-generated videos that typically depict people doing and saying things they never did. In this paper, I demonstrate that there is a close structural relationship between deepfakes and more traditional fake barn cases in epistemology. Specifically, I argue that deepfakes generate an analogous degree of epistemic risk to that which is found in traditional cases. Given (...)
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  30. Plato on Knowledge as a Power.Nicholas D. Smith - 2000 - Journal of the History of Philosophy 38 (2):145-168.
    In lieu of an abstract, here is a brief excerpt of the content:Plato on Knowledge as a Power1Nicholas D. SmithAt 471C4 in Plato’s Republic, the argument takes a sudden turn when Glaucon becomes impatient with all of the specific prescriptions Socrates has been making, and asks to return to the issue Socrates had earlier set aside—whether or not the city he was describing could ever be brought into being. In response to Glaucon’s impatient question, Socrates articulates his “third wave (...)
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  31. Third‐person knowledge ascriptions: A crucial experiment for contextualism.Jumbly Grindrod, James Andow & Nat Hansen - 2018 - Mind and Language (2):1-25.
    In the past few years there has been a turn towards evaluating the empirical foundation of epistemic contextualism using formal (rather than armchair) experimental methods. By-and-large, the results of these experiments have not supported the original motivation for epistemic contextualism. That is partly because experiments have only uncovered effects of changing context on knowledge ascriptions in limited experimental circumstances (when contrast is present, for example), and partly because existing experiments have not been designed to distinguish between contextualism and one (...)
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  32. Wisdom, Action, and Knowledge.Oushinar Nath - forthcoming - Journal of Value Inquiry.
    An important debate in the current philosophy of wisdom is whether knowledge is necessary for wisdom. In this paper I argue that knowledge is necessary to explain wise actions. Towards this, firstly, I individuate two modal properties relevant for wise actions: (i) counterfactual robustness: an action performed in the actual world is wise only if it leads to or is constituted by the goals of living well in all nearby worlds; (ii) rational robustness: an action performed for the (...)
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  33. (1 other version)Collaborative memory knowledge: A distributed reliabilist perspective.Kourken Michaelian & Santiago Arango-Munoz - 2017 - In Michelle L. Meade, Celia B. Harris, Penny Van Bergen, John Sutton & Amanda J. Barnier (eds.), Collaborative Remembering: Theories, Research, Applications. Oxford University Press. pp. 231-247.
    Collaborative remembering, in which two or more individuals cooperate to remember together, is an ordinary occurrence. Ordinary though it may be, it challenges traditional understandings of remembering as a cognitive process unfolding within a single subject, as well as traditional understandings of memory knowledge as a justified memory belief held within the mind of a single subject. Collaborative memory has come to be a major area of research in psychology, but it has so far not been investigated in epistemology. (...)
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  34. Scientific Progress, Understanding, and Knowledge: Reply to Park.Finnur Dellsén - 2018 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 49 (3):451-459.
    Dellsén (2017) has recently argued for an understanding-based account of scientific progress, the noetic account, according to which science (or a particular scientific discipline) makes cognitive progress precisely when it increases our understanding of some aspect of the world. Dellsén contrasts this account with Bird’s (2007, 2015) epistemic account, according to which such progress is made precisely when our knowledge of the world is increased or accumulated. In a recent paper, Park (2017) criticizes various aspects of Dellsén’s account and (...)
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  35. Ritual and Rightness in the Analects.Hagop Sarkissian - 2013 - In Amy Olberding (ed.), Dao Companion to the Analects. Springer. pp. 95-116.
    Li (禮) and yi (義) are two central moral concepts in the Analects. Li has a broad semantic range, referring to formal ceremonial rituals on the one hand, and basic rules of personal decorum on the other. What is similar across the range of referents is that the li comprise strictures of correct behavior. The li are a distinguishing characteristic of Confucian approaches to ethics and socio-political thought, a set of rules and protocols that were thought to constitute the wise (...)
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  36. Contextualism, Subject‐Sensitive Invariantism, and the Interaction of ‘Knowledge’‐Ascriptions with Modal and Temporal Operators.Michael Blome-Tillmann - 2009 - Philosophy and Phenomenological Research 79 (2):315-331.
    Jason Stanley has argued recently that Epistemic Contextualism (EC) and Subject‐Sensitive Invariantism (SSI) are explanatorily on a par with regard to certain data arising from modal and temporal embeddings of ‘knowledge’‐ascriptions. This paper argues against Stanley that EC has a clear advantage over SSI in the discussed field and introduces a new type of linguistic datum strongly suggesting the falsity of SSI.
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  37.  98
    Fiction and Scientific Knowledge.Adam Toon - 2023 - In Alison James, Akihiro Kubo & Françoise Lavocat (eds.), The Routledge Handbook of Fiction and Belief. Routledge. pp. 115-125.
    What has fiction to do with science? At first glance, the two activities seem to have entirely different aims and products. Science aims at truth, while fiction can deviate wildly from it. Science produces theories, which we are asked to believe. Fiction produces stories, which we are asked to imagine. Given these differences, associating science and fiction might seem like a serious mistake, or even a threat to science. And yet many authors have tried to understand science by looking to (...)
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  38. Non‐Classical Knowledge.Ethan Jerzak - 2017 - Philosophy and Phenomenological Research 98 (1):190-220.
    The Knower paradox purports to place surprising a priori limitations on what we can know. According to orthodoxy, it shows that we need to abandon one of three plausible and widely-held ideas: that knowledge is factive, that we can know that knowledge is factive, and that we can use logical/mathematical reasoning to extend our knowledge via very weak single-premise closure principles. I argue that classical logic, not any of these epistemic principles, is the culprit. I develop a (...)
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  39. What's a(t) stake? On stakes, encroachers, knowledge.Peter Baumann - 2024 - Theoria 90 (1):109-121.
    According to subject‐sensitive invariantism (SSI), whether S knows that p depends not only on the subject's epistemic position (the presence of a true belief, sufficient warrant, etc.) but also on non‐epistemic factors present in the subject's situation; such factors are seen as “encroaching” on the subject's epistemic standing. Not the only such non‐epistemic factor but the most prominent one consists in the subject's practical stakes. Stakes‐based SSI holds that two subjects can be in the same epistemic position with respect to (...)
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  40. Delusions and beliefs: a knowledge-first approach.Jakob Ohlhorst - 2022 - Asian Journal of Philosophy 1 (1):1-7.
    In Delusions and Beliefs, Kengo Miyazono proposes an extended and convincing argument for the thesis that delusions are malfunctional beliefs. One of the key assumptions for this argument is that belief is a biological notion, and that the function of beliefs is a product of evolution. I challenge the thesis that evolutionary accounts can furnish an epistemologically satisfying account of beliefs because evolutionary success does not necessarily track epistemic success. Consequently, also delusions as beliefs cannot be explained in a satisfactory (...)
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  41. Disjunctivism and Perceptual Knowledge in Merleau-Ponty and McDowell.J. C. Berendzen - 2014 - Res Philosophica 91 (3):261-286.
    On the face of it, Maurice Merleau-Ponty’s views bear a strong resemblance to contemporary disjunctivist theories of perception, especially John McDowell’s epistemological disjunctivism. Like McDowell (and other disjunctivists), Merleau-Ponty seems to be a direct realist about perception and holds that veridical and illusory perceptions are distinct. This paper furthers this comparison. Furthermore, it is argued that elements of Merleau-Ponty’s thought provide a stronger case for McDowell’s kind of epistemological view than McDowell himself provides. Merleau-Ponty’s early thought can be used to (...)
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  42. The Know-How Response to Jackson’s Knowledge Argument.Paul Raymont - 1999 - Journal of Philosophical Research 24 (January):113-26.
    I defend Frank Jackson's knowledge argument against physicalism in the philosophy of mind from a criticism that has been advanced by Laurence Nemirow and David Lewis. According to their criticism, what Mary lacked when she was in her black and white room was a set of abilities; she did not know how to recognize or imagine certain types of experience from a first-person perspective. Her subsequent discovery of what it is like to experience redness amounts to no more than (...)
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  43. On Ritual and Legislation.Eric L. Hutton - 2021 - European Journal for Philosophy of Religion 13 (2):45-64.
    Confucian thinkers have traditionally stressed the importance of li 禮, or “ritual” as it is commonly translated, and believed that ancient sages had established an ideal set of rituals for people to follow. Now, most scholars of Confucianism understand li as distinct from law, and hence do not typically discuss Confucian sages as great lawgivers. Nevertheless, I suggest that there is something valuable to be learned from considering the similarities and dissimilarities between great lawgivers and the sages. In particular, (...)
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  44. The Theater of Knowledge at the Zero-Point as a Colonial Enterprise: Santiago Castro-Gomez’s Engagement with Kant.Paula Landerreche Cardillo - 2023 - Apa Studies in Hispanic/Latino Issues in Philosophy 22 (2):2-5.
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  45. Desiring the Hidden God: Knowledge Without Belief.Julian Perlmutter - 2016 - European Journal for Philosophy of Religion 8 (4):51--64.
    For many people, the phenomenon of divine hiddenness is so total that it is far from clear to them that God exists at all. Reasonably enough, they therefore do not believe that God exists. Yet it is possible, whilst lacking belief in God’s reality, nonetheless to see it as a possibility that is both realistic and attractive; and in this situation, one will likely want to be open to the considerable benefits that would be available if God were real. In (...)
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  46. (1 other version)The problem of the justification of a theory of knowledge—Part II: morphology and diagnosis.Luciano Floridi - 1993 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 24 (2):205–233.
    The article analyses the meta- epistemological problem of the justification of a theory of knowledge. The first section is dedicated to the morphological reconstruction of the problem, the second presents a diagnosis of the problem in terms of a metatheoretical and logically non- contradictory "petitio principii" and the third delineates the limits within which strategies for the treatment of the problem could be elaborated.
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  47. De se knowledge and the possibility of an omniscient being.Stephan Torre - 2006 - Faith and Philosophy 23 (2):191-200.
    In this paper I examine an argument that has been made by Patrick Grim for the claim that de se knowledge is incompatible with the existence of an omniscient being. I claim that the success of the argument depends upon whether it is possible for someone else to know what I know in knowing (F), where (F) is a claim involving de se knowledge. I discuss one reply to this argument, proposed by Edward Wierenga, that appeals to first-person (...)
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  48. Augmented Intelligence - The New AI - Unleashing Human Capabilities in Knowledge Work.James M. Corrigan - 2012 - 2012 34Th International Conference on Software Engineering (Icse 2012).
    In this paper I describe a novel application of contemplative techniques to software engineering with the goal of augmenting the intellectual capabilities of knowledge workers within the field in four areas: flexibility, attention, creativity, and trust. The augmentation of software engineers’ intellectual capabilities is proposed as a third complement to the traditional focus of methodologies on the process and environmental factors of the software development endeavor. I argue that these capabilities have been shown to be open to improvement through (...)
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  49.  74
    The Value of Knowledge and its Problems.Kevin Patton - 2024 - Dissertation, University of Nebraska, Lincoln
    This dissertation answers the three value problems in epistemology. These three problems require an answer as to how knowledge is more valuable 1) than mere true belief, 2) any of the proper subsets of knowledge, and 3) in kind than that which falls short of knowledge. The methodology used to provide an answer to these problems relies on the arguments put forth in a rarely discussed paper from Ward Jones. In short, the Jonesian approach can be summed (...)
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  50. Belonging Online: Rituals, Sacred Objects, and Mediated Interations.Lucy Osler - forthcoming - In Luna Dolezal & Danielle Petherbridge (eds.), Phenomenology of Belonging.
    In this chapter, I explore how experiences of social belonging might emerge and be sustained in online communities, drawing from the work on rituals by Randall Collins. I argue that rather than viewing mediated interactions in terms of whether they are suitable substitutes for face-to-face interactions, we should consider mediated encounters in their own right. This allows us to recognize the creative ways that people can create rituals in a mediated setting and thus support and create a sense of belonging (...)
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