Argentina’s recent trajectory has provoked several discussions in the last few years. Most of them have centred on the character of the new mode of development presumed to have appeared in the wake of the crisis of neoliberal rule. This article provides an analysis of the changes and continuities in capitalist development in Argentina after the crisis of 2001. We provide extensive evidence regarding changes in the mode of development which, we propose, has shifted towards a neo-developmentalist alternative. While we (...) argue that this strategy perpetuates capitalist domination, more importantly we stress that it also implies significant changes from the previous pattern of development. Particularly, the new mode of capitalist development creates a new set of public policies that mediate class-conflict in renewed ways. (shrink)

Richard Kraut's neo-Aristotelian account of well-being, Developmentalism, aspires to explain not only which things are good for us but why those things are good for us. The key move in attempting to make good on this second aspiration involves his claim that our ordinary intuitions about what is good for a person can be successfully explained and systematized by the idea that what benefi ts a living thing develops properly that living thing's potentialities, capacities, and faculties. I argue that (...) Kraut's understanding of such proper development plays no serious constraining role in shaping the details of the account. If this is correct, Developmentalism lacks the potential to explain or vindicate the intuitions about what is good for us that it champions. In effect, Kraut offers us a list of things that he claims benefits a person, but he lacks a theory of what those things have in common such that they benefit him. (shrink)

이 논문의 목표는 정밀과학에 대한 카시러의 철학을 해명하고 평가하려는 것이다. 나는 먼저 『실체와 기능』에 드러난 카시러의 철학적 문제의식을 검토하고, 그의 다양한 ‘기능’개념을 논한다. 그런 뒤 수학에 대한 카시러의 철학을 크게 기능 관점과 역사적 발전주의라는 두 가지 견해로 나누어 분석하고 평가한다. 나는 두 견해 모두 현대수학에 대한 타당한 해석이라고 주장한다. 자연과학에 대한 카시러의 견해는 거의 전적으로 수학적 인식을 모범으로 형성되었다. 따라서 나는 자연과학에 대한 카시러의 견해도 마찬가지로 기능 관점과 역사적 발전주의로 나누어 분석하고 평가한다. 나는 카시러의 기능 관점은 자연과학에 대해서도 타당하지만, 그의 (...) 역사적 발전주의는 양자역학의 발전에 비추어 타당하지 않다고 주장한다. 마지막으로 나는 카시러의 선험 개념에 대한 최근의 학술적 논쟁을 비판적으로 검토한다. (shrink)

Richard Kraut argues that Neo-Aristotelian ethics should include a com­mitment to “diluted hedonism,” according to which the exercise of a developed life-capacity is good for S only if and partly because S enjoys it. I argue that the Neo-Aristotelian should reject diluted hedonism for two reasons: first, it compro­mises the generality and elegance of the initial developmentalist account; second, it leads to mistaken evaluations of some of the most important and ennobling capacities and activities in human life. Finally, I argue (...) that a more plausible ac­count of the place of pleasure in the good life derives from Aristotle’s discussion in book X of the Nicomachean Ethics: pleasure is a supervenient good that signifies the value of the underlying capacity and activity, but it is not a necessary condition for their goodness. (shrink)

Research has shown that individuals with high levels of psychopathic personality traits are likely to cause harm to others in the workplace. However, there is little academic literature on the potentially adaptive outcomes of corporate psychopathy, particularly because the “boldness” psychopathy domain has largely been under-acknowledged in this literature. This study aimed to elaborate on past findings by examining the associations between psychopathy, as operationalized using scales from the relatively new triarchic model of psychopathy, and both adaptive and maladaptive workplace (...) behaviors. Participants were 343 working community adults who completed a series of self-report questionnaires that measured psychopathy and various workplace behaviors, including counterproductive work behaviors, tactics of influence, unethical decision-making, leadership strategies, team play, and creativity. Structural equation modeling was used to estimate the associations between latent constructs of boldness, meanness, and disinhibition, and the eight different constructs related to workplace behaviors. It was found that boldness preferentially predicted the use of soft tactics of influence, adaptive leadership, and team play, and negatively predicted passive leadership. Meanness predicted unethical decision-making, poor team play, and hard tactics of influence. Disinhibition positively predicted CWB and passive leadership. Meanness also moderated the association between disinhibition and CWB, in that greater scores on both psychopathy domains indicated greater levels of CWB. These findings provide conceptual support for the triarchic model, including the “boldness” domain, which measures adaptive aspects of psychopathy in addition to maladaptive ones, as well as suggest that not all individuals high on psychopathy would be an overt menace to the workplace. The different psychopathy traits may also interact with each other to predict different types or levels of workplace behaviors. (shrink)

The administration or recognition of religious courts is a form of religious accommodation present in many constitutional states today commonly analysed in legal pluralism terms. This article contributes to the further analysis of the relationship between legal pluralism and rights in religiously diverse societies by examining the status of state religious courts and their interaction with state non-religious courts. In particular, I examine what Cover calls “jurisdictional redundancies” between the courts and conceptualize the allocation of power between religious and non-religious (...) courts as a potentially productive site of interlegality. In doing so, I support concurrent jurisdictional allocations, arguing that exclusive jurisdiction could result in what I call an interlegal gap, whereby instead of inter-penetration of norms and production of reconciliatory principles, there is a justice gap whereby litigants may find themselves unable to obtain appropriate legal recourse including when neither court is willing to assume jurisdiction over the matter. This requires us to see the relationship between religious courts and non-religious courts through the more mundane but more practical lens of jurisdictional overlaps and competition, rather than through the more abstract framing of normative or even civilizational clashes. Accordingly, I argue that concurrent jurisdiction and interlegality have greater potential to strike a balance between individual and group rights and could be more protective of religious diversity. In other words, I argue for a closer, rather than a more separate, relationship between religious and non-religious courts, while denying that a hierarchical relationship where religious courts are subordinated to non-religious courts is the only way to protect rights. (shrink)

Facing the possibility of a surge of COVID-19-infected patients requiring ventilatory support in Intensive Care Units, the Singapore Hospice Council and the Chapter of Palliative Medicine Physicians forward its position on the guiding principles that ought to drive the allocation of ICU beds and its role in care of these patients and their families.

Guided by Basic Psychological Need Theory, we investigated the combined associations between need satisfaction and need frustration and their relations with theoretically relevant correlates including mindfulness, physical literacy, physical activity enjoyment, and physical activity. The participants were Singapore-based school students who completed a cross-sectional survey. The results of the latent profile analysis identified four distinct need profiles: profile 1–average satisfaction and frustration ; profile 2–low satisfaction, above average frustration; profile 3–very high satisfaction, very low frustration ; and profile 4–high satisfaction, (...) very high frustration. Among these, profile 3 was the most adaptive one; it had the highest levels of mindfulness, physical literacy, physical activity enjoyment, and moderate-to-vigorous physical activity. Experiences of need satisfaction countered the negative effects of need frustration on these correlates. These findings enhance our understanding of students’ psychological need experiences and highlight the need for investigating the combined associations between need satisfaction and need frustration. (shrink)

It is claimed that McDowell’s treatment of scepticism offers a potential way of resurrecting the much derided ‘Moorean’ response to scepticism in a fashion that avoids the problems facing classical internalist and externalist construals of neo-Mooreanism. I here evaluate the prospects for a McDowellian neo-Mooreanism and, in doing so, offer further support for the view.

This article analyzes the influence of Chinese Neo-Confucianism on the development of German idealism. Information obtained by Leibniz from Jesuit missionaries included key concepts in Neo-Confucian philosophy that not only confirmed Leibniz’s belief in the universality of his organic image of the cosmos but also influenced Leibniz’s later writings. Such influence is also exhibited in Kant’s work, especially in his crucial noumenon-phenomenon distinction, as well as in Hegel’s phenomenology and philosophy of history. Recognition of these influences, unacknowledged by either Kant (...) or Hegel, enhances our assessment of the import of both Neo-Confucianism and German idealism in international religio-philosophical discourse. (shrink)

'ART' AND 'LIFE'... AND DEATH: MARCEL DUCHAMP, ROBERT MORRIS AND NEO-AVANT- GARDE IRONY DAVID HOPKINS Peter Bürger charges avant-garde art of the and 60s ...

Neo-Confucianism is a philosophically sophisticated tradition weaving classical Confucianism together with themes from Buddhism and Daoism. It began in China around the eleventh century CE, played a leading role in East Asian cultures over the last millennium, and has had a profound influence on modern Chinese society. -/- Based on the latest scholarship but presented in accessible language, Neo-Confucianism: A Philosophical Introduction is organized around themes that are central in Neo-Confucian philosophy, including the structure of the cosmos, human nature, ways (...) of knowing, personal cultivation, and approaches to governance. The authors thus accomplish two things at once: they present the Neo-Confucians in their own, distinctive terms; and they enable contemporary readers to grasp what is at stake in the great Neo-Confucian debates. (shrink)

According to the received view in metaethics, a Neo-Humean theory of rationality entails that there cannot be any objective moral reasons, i.e. moral reasons that are independent of actual desires. In this paper, I argue that there is a version of this theory that is compatible with the existence of objective moral reasons. The key is to distinguish between (i) the process of rational deliberation that starts off in an agent's actual desires, and (ii) the rational principle that an agent (...) employs in such a process. I maintain that it is the latter which explains why it is rational for an agent to have a certain desire, not the former. As a result, there might be two types of principles. The second type of principle leaves room for objective moral reasons. (shrink)

Aristotle's chief ethical work, the Nicomachean Ethics , has given rise to a number of lively scholarly debates. Chief among them, is the debate about Aristotle's conception of the human good or eudaimonia. Aristotle defines eudaimonia as activity of the soul in accordance with virtue . But several different kinds of psychic virtues are all discussed in the NE, viz., ethical virtue and sophia. Unfortunately, it is unclear whether Aristotle identifies eudaimonia with the combination of ethical virtue and sophia, or (...) whether he believes that eudaimonia consists in the activity of sophia alone. Inclusivists endorse the former alternative, whereas intellectualists endorse the latter. ;Aristotle's "function argument" ---the argument which leads Aristotle to conclude that eudaimonia is "activity of the soul in accordance with virtue"---has become the locus of the dispute between intellectualists and inclusivists. The present work focuses on this dispute. I argue that both intellectualist and inclusivist interpretations of Aristotle's conception of eudaimonia , are flawed. For both accounts ignore Aristotle's views about the biological development of human beings. As I will show, Aristotle's views about human development play a crucial role in the function argument. Once this fact is appreciated, we are able to see that ethical virtue is a developmental prerequisite for sophia, and hence that sophia cannot be actualized without ethical virtue. This conclusion challenges those intellectualists who claim that in some cases, ethical virtue and sophia can come into conflict with one another.1 These intellectualists conclude from this that eudaimonia consists in contemplative activity alone, and that ethical virtue is merely instrumentally valuable. On this view, ethical virtue is valuable only to the extent that it helps one to be a better contemplator. I reject this view and argue that ethical virtue is necessary for the development of sophia. Thus, eudaimonia is activity in accordance with ethical virtue and sophia, but these virtues are hierarchically related since ethical virtue is a developmental prerequisite of sophia. This is the primary conclusion of this work. ;1See Cooper , Kraut. (shrink)

Kenneth C. Schaffner's paper is an important contribution to the literature on behavioral genetics and on genetics in general. Schaffner has a long record of injecting real molecular biology into philosophical discussions of genetics. His treatments of the reduction of Mendelian to molecular genetics first drew philosophical attention to the problems of detail that have fuelled both anti-reductionism and more sophisticated models of theory reduction. An injection of molecular detail into discussions of genetics is particularly necessary at the present time, (...) when so many philosophers seem happy to discuss the philosophical and ethical implications of molecular biology using gene concepts derived from evolutionary biology ). Schaffner has long advocated the view that the philosophy of biology should be more than the philosophy of evolution. This paper shows how radically a picture of gene action derived from molecular biology undercuts the popular picture associated with a more evolutionary view of genes as units of heredity or as ‘difference-makers’ mediated by the ‘black box’ of development. (shrink)

ABSTRACTThe proper role of intuitions in philosophy has been debated throughout its history, and especially since the turn of the twenty-first century. The context of this recent debate within analytic philosophy has been the heightened interest in intuitions as data points that need to be accommodated or explained away by philosophical theories. This, in turn, has given rise to a sceptical movement called experimental philosophy, whose advocates seek to understand the nature and reliability of such intuitions. Yet such scepticism of (...) intuition or introspective methods can be found in earlier periods and across philosophical traditions. Indeed, the Neo-Confucian philosophers of the Song and Ming dynasties seem to exemplify this very tension, as they can be divided into an intuitionistic school on the one hand and an investigative school on the other. In this paper, I argue that, notwithstanding some obvious d... (shrink)

“Developmentalism” is often regarded as the bête noire haunting liberal political theory, justifying modern civilizational hierarchies and liberal imperialism. But are all developmentalisms equally tied to Eurocentric, imperialist philosophies? I consider this question through a close reading of two of the most prominent, influential, and divisive modern accounts of historical development: those of Kant and J. S. Mill. I argue that Kant's philosophy of history is embedded in an Enlightenment idealism treating non-Europeans as bound to either adopt Western norms (...) or fade into obscurity. Conversely, the influences of Romanticism and sociology led Mill to recognize cultural differences as indelibly affecting any society's development. Given this, I argue, against much of the current literature, that Mill provides us with a significantly more capacious liberalism than Kant's; that his developmentalism holds the conceptual resources to understand progress as a pluralistic and culturally differentiated process; and so, more broadly, that not all liberal developmentalisms are equally bound to imperialist politics. (shrink)

The rather unrestrained use of second-order logic in the neo-logicist program is critically examined. It is argued in some detail that it brings with it genuine set-theoretical existence assumptions and that the mathematical power that Hume’s Principle seems to provide, in the derivation of Frege’s Theorem, comes largely from the ‘logic’ assumed rather than from Hume’s Principle. It is shown that Hume’s Principle is in reality not stronger than the very weak Robinson Arithmetic Q. Consequently, only a few rudimentary facts (...) of arithmetic are logically derivable from Hume’s Principle. And that hardly counts as a vindication of logicism. (shrink)

Fogelin’s neo-Pyrrhonism is skepticism about epistemology and philosophy more generally. Philosophical reflection on ordinary epistemic practices leads us to deny the possibility of knowledge and justified belief. However, instead of accepting the dogma that knowledge and justified beliefs are impossible, a neo-Pyrrhonist rejects the philosophical premises that lead to this conclusion. Fogelin argues in particular that contemporary theories of justification cannot avoid dogmatic skepticism, because they are committed to the premises of the skeptical argument deriving from the modes of Agrippa. (...) It is argued against Fogelin that those theories can and typically do deny one or another of the premises and thus can avoid the skeptical conclusion. Neo-Pyrrhonism should rather be defended by arguing that the premises of the Agrippan argument are intuitively plausible and that neo-Pyrrhonism provides the best resolution of the resulting paradox. Only neo-Pyrrhonism both explains the intuitive plausibility of the premises and avoids dogmatic skepticism. (shrink)

This article proposes to analyse some aspects of the appropriation of New School thinking in Brazil, particularly Deweyan pragmatism, in the 1950s and 1960s. The analysis is based on the assumption that the developmentalist ideology that punctuated the debate on the economic, political and social restructuring of the country in these two decades constituted fertile ground for the return and expansion of pragmatist thinking amongst Brazilian educators, articulating itself, sometimes in contradictory ways, with this ideology. The focus of the analysis (...) will be on the writings of the group of educators which circulated around the figure of Anísio Teixeira, at the time director of the National Institute for Pedagogic Studies, an organ linked to the Ministry of Education and Culture, which set itself the task of producing research that would support public policy in the field of education, as well as constituting itself as a center for teacher education and the stimulus and development of innovative experiences in the public school system. The appropriation of Deweyan pragmatism, in this context, had a triple perspective: pragmatism as scientific method, implying a specific conception of science, particularly the social sciences, with emphasis on the application of scientific knowledge in the solution of practical problems; as a way of democratic life; and as a synonym for experimentalism, in the sphere of schooling. (shrink)

Certain advocates of the so-called “neo-logicist” movement in the philosophy of mathematics identify themselves as “neo-Fregeans” (e.g., Hale and Wright), presenting an updated and revised version of Frege’s form of logicism. Russell’s form of logicism is scarcely discussed in this literature and, when it is, often dismissed as not really logicism at all (in light of its assumption of axioms of infinity, reducibility and so on). In this paper I have three aims: firstly, to identify more clearly the primary meta-ontological (...) and methodological differences between Russell’s logicism and the more recent forms; secondly, to argue that Russell’s form of logicism offers more elegant and satisfactory solutions to a variety of problems that continue to plague the neo-logicist movement (the bad company objection, the embarrassment of richness objection, worries about a bloated ontology, etc.); thirdly, to argue that neo-Russellian forms of logicism remain viable positions for current philosophers of mathematics. (shrink)

Neo-Fregeanism in the philosophy of mathematics consists of two main parts: the logicist thesis, that mathematics (or at least branches thereof, like arithmetic) all but reduce to logic, and the platonist thesis, that there are abstract, mathematical objects. I will here focus on the ontological thesis, platonism. Neo-Fregeanism has been widely discussed in recent years. Mostly the discussion has focused on issues specific to mathematics. I will here single out for special attention the view on ontology which underlies the neo-Fregeans’ (...) claims about mathematical objects, and discuss this view in a broader setting. (shrink)

From very early on, Western philosophers have been obsessed with the understanding of a relatively few works of philosophy which have played a disproportionately large and fundamental role in developing the Western philosophical canon, dominating the curriculum in the past and in the present; there is no indication that they will not do so in the future.Uses and Abuses of the Classics examines the various ways in which the different periods of the history of philosophy have approached these texts. The (...) editors have chosen for analysis some of the major philosophers from periods of the history of philosophy in which the interpretation of the classics has been particularly significant.Contributions to this book include entries on: Aristotle's reading of Plato; Averroes on Aristotle; Nietzsche on the Beginnings of Western Philosophy; and Thomas Aquinas's Commentary on Aristotle's Metaphysics. (shrink)

Harry van der Linden's contribution to The Cambridge Dictionary of Philosophy. Cambridge: Cambridge University Press.

Neo-Fregeans argue that substantial mathematics can be derived from a priori abstraction principles, Hume's Principle connecting numerical identities with one:one correspondences being a prominent example. The embarrassment of riches objection is that there is a plurality of consistent but pairwise inconsistent abstraction principles, thus not all consistent abstractions can be true. This paper considers and criticizes various further criteria on acceptable abstractions proposed by Wright settling on another one—stability—as the best bet for neo-Fregeans. However, an analogue of the embarrassment of (...) riches objection resurfaces in the metatheory and I conclude by arguing that the neo-Fregean program, at least insofar as it includes a platonistic ontology, is fatally wounded by it. (shrink)

Neo-Aristotelian naturalism purports to explain morality in terms of human nature, while maintaining that the relevant aspects of human nature cannot be known scientifically. This has led some to conclude that neo-Aristotelian naturalism is not a form of ethical naturalism in the standard, metaphysical sense. In this paper, I argue that neo-Aristotelian naturalism is in fact a standard form of ethical naturalism that is committed to metaphysical naturalism about moral truths and presents a distinctive and underappreciated argument for it. I (...) reconstruct the neo-Aristotelian argument for ethical naturalism in terms of a continuity between the ethical domain and the natural domain of life. I argue that clarifying the meta-ethical import of neo-Aristotelian naturalism not only helps to situate it among other positions in meta-ethics, but also facilitates better critical engagement with the view. (shrink)

Explores the resources for contemporary ethics found in the work of the Cheng brothers, canonical neo-Confucian philosophers. Yong Huang presents a new way of doing comparative philosophy as he demonstrates the resources for contemporary ethics offered by the Cheng brothers, Cheng Hao (1032–1085) and Cheng Yi (1033–1107), canonical neo-Confucian philosophers. Huang departs from the standard method of Chinese/Western comparison, which tends to interest those already interested in Chinese philosophy. While Western-oriented scholars may be excited to learn about Chinese philosophers who (...) have said things similar to what they or their favored philosophers have to say, they hardly find anything philosophically new from such comparative work. Instead of comparing and contrasting philosophers, each chapter of this book discusses a significant topic in Western moral philosophy, examines the representative views on this topic in the Western tradition, identifies their respective difficulties, and discusses how the Cheng brothers have better things to say on the subject. Topics discussed include why one should be moral, how weakness of will is not possible, whether virtue ethics is self-centered, in what sense the political is also personal, how a moral theory can be of an antitheoretical nature, and whether moral metaphysics is still possible in this postmodern and postmetaphysical age. “This book presents the philosophical ideas of the Cheng brothers intelligently, convincingly, and powerfully. It is among the best books ever written on the Cheng brothers, including works in the Chinese language.” — Kam-por Yu, coeditor of Taking Confucian Ethics Seriously: Contemporary Theories and Applications. (shrink)

This book provides a unique, cogent, engaging account of environmental determinism that has long been much needed in the classroom and beyond." -- Andrew Sluyter, Associate Professor, Louisiana State University, USA This book pulls together major critiques of contemporary attempts to explain nature-society relations in an environmentally deterministic way. After defining key terms, it reviews the history of environmental determinism's rise and fall within geography in the early twentieth century. It discusses the key reasons for the doctrine's rejection and presents (...) alternative, non-deterministic frameworks developed within geography for analyzing the roles played by the environment in human affairs. The authors examine the rise in recent decades of neo-deterministic approaches to such issues as the demarcation of regions, the causes of civilizational collapse in prehistory, today's globally uneven patterns of human well-being, and the consequences of human-induced climate change. In each case, the authors draw on the insights and approaches of geography, the academic discipline most conversant with the interactions of society and environment, to challenge the widespread acceptance that such approaches have won. The book will appeal to those working on human-environmental research, international development and global policy initiatives. William B. Meyer is Associate Professor of Geography at Colgate University, USA. He is the author of several previous books, including Human Impact on the Earth, Americans and Their Weather: A History, and The Progressive Environmental Prometheans. His research interests include urban geography, environmental history, and the history of environmental thought. Dylan M.T. Guss works in the technology investment sector. (shrink)

돈과 신을 함께 섬길 가능성을 인간은 가지고 있는가? 이 질문은 육체와 정신의 조화의 문제가 아니라 인간이 돈, 또는 재화를 영원한 가치인 신과 같은 지평에 놓고 섬길 수 있느냐의 문제이다. ‘섬김’이란 수단으로 이용하는 대상에게 말할 수 있는 것이 아니다. 인간이 섬김이란 그 자체로 의지를 고양시켜 지향하고 일치하고자 하는 내적태도를 가질 만한 대상에 해당한다. 우선 재화에 관한 신구약성서의 입장과 교회의 사회교리, 그리고 아우구스티누스의 사용과 즐김의 사상을 살펴보자. 신구약성서의 공통점은 재화에 대한 사적 소유를 당연한 것으로 받아들이고 재물이 삶의 목적은 아니지만 삶에 필요한 수단인 (...) 점에서 긍정적으로 본다. 그러나 지상의 가치나 재물을 배척하지는 않지만 재물에 대한 집착에 대해서는 경고하고 있다. 교회의 사회교리는 사적 소유권 인정, 청지기의 책무, 재화 사용의 공유적 성격, 하느님을 섬기는 목적을 위해 필요한 수단으로서의 재화, 재화에 대한집착 경계 등을 강조한다. 아우구스티누스는 하느님은 인간이 그것에서 즐김(행복)을 찾는 정신의 목적이고, 그 밖의 다른 것은 하느님을 찾고 발견하기 위해서 사용되어지는 수단이다고 구분함으로서 목적과 수단을 분명히 밝히고 있다. 우리는 그리스도교의 재화론 안에서 신자유주의적 체제를 비판할 수 있는 근거를 찾을 수 있다. (shrink)

최근 들어 마이클 프리드먼(M. Friedmann)은 과학이론의 구조와 변화에 대한 신칸트주의적인 설명을 발전시키고 있다. 나는 이 글에서 프리드먼의 신칸트주의 과학철학의 주요 골자를 집약하고, 과학철학의 새로운 관점과 방법으로서 그것의 가능성을 논의해 보려 한다. 아울러 캇시러의 철학이 쿤의 공약불가능성의 문제를 해결하는 데 도움이 되지 않는다는 프리드먼의 판단의 타당성을 검토하고자 한다. 이러한 논의를 통해서 나는 신칸트주의 과학철학이 i) 논리실증주의에 대한 새로운 평가에 바탕을 두고 있으며, ii) 칸트의 선험 개념을 역사화한 상대적 선험 개념, 과학적 지식에서의 구성적 선험 원리, 메타패러다임으로서의 철학 개념 등을 통해서 쿤의 공약불가능성의 (...) 문제와 자연주의적 전체론의 문제를 해결하고자 하였으며, iii) 캇시러의 과학사 및 철학사 연구를 모델로 하는 과학적 철학을 과학철학의 새로운 연구프로그램으로 제안하고 있음을 밝히겠다. 동시에 프리드먼이 당초 추구하고자 했던 쿤, 논리실증주의, 그리고 캇시러의 융합을 보류하고 주로 초기 라이헨바흐의 칸트주의 인식론을 도입하는 것은 그의 신칸트주의적 과학철학의 한계이자 난점이라는 점을 드러내고자 한다. 아울러 프리드먼이 과학철학의 난점에 대한 해결을 모색하면서 캇시러의 입장 대신에 에밀 메이어슨과 라이헨바흐의 입장을 도입하는 것은 캇시러의 과학철학에 대한 오해에서 비롯된다는 점을 밝히고자 한다. (shrink)