The philosophies of education serve as the guide of the teachers in handling the teaching-learning process. However, a belief will remain as a belief unless it is practiced. This study aimed to find the relationship between the philosophical beliefs and practices of the 30 teachers of the schools in San Roque, Mabini, Bohol - San Roque Elementary School and San Roque National High School, S.Y. 2019-2020. The study utilized a quantitative method descriptive survey research design. The research instrument used was (...) a self-constructed questionnaire in which the reliability was tested by a Cronbach’s Alpha using Statistical Package for the Social Science (SPSS) software. Simple percentage and weighted mean were some of the statistical treatments used. Kendall’s tau_b, a non-parametric test, was used to determine the correlation between philosophical beliefs and their equivalent pedagogical practices. All of the statistical treatments were also run using the SPSS software. Further, the researcher assured the proper observation of the research ethics protocol. Based on the results, the philosophies of Progressivism (3.63) and Perennialism (3.31) were the most and least prevailing philosophical beliefs, respectively. On the other hand, the most and least prevailing philosophies practiced are Progressivism (3.69) and Essentialism (3.19), respectively. Moreover, research findings revealed that there was a significant relationship between the philosophical beliefs of teachers and their pedagogical practices. In conclusion, this study claims that teachers’ pedagogical practices are dependent to their philosophical beliefs; and as the teachers believed on a particular philosophy of education, they practice it accordingly to the extent of their adherence to the belief. (shrink)

Presents the fundamental ideas of Indian thinkers that have shaped the mind of Indian from 1770 to the post-modern era in the middle of 20th century in India. Lists the most Indian influential figures in the field of philosophy, political theory, activicism such as Rabindranath Tagore, Ram Mohan Roy, Swami Vivekananda, and Mohandas Karamchand Gandhi.

Comparative political theory is at best an embryonic and marginalized endeavor. As practiced in most Western universities, the study of political theory generally involves a rehearsal of the canon of Western political thought from Plato to Marx. Only rarely are practitioners of political thought willing (and professionally encouraged) to transgress the canon and thereby the cultural boundaries of North America and Europe in the direction of genuine comparative investigation. Border Crossings presents an effort to remedy this situation, fully launching a (...) new era in political theory. Thirteen scholars from around the world examine the various political traditions of West, South, and East Asia and engage in a reflective cross-cultural discussion that belies the assumptions of an Asian "essence" and of an unbridgeable gulf between West and non-West. The denial of essential differences does not, however, amount to an endorsement of essential sameness. As viewed and as practiced by contributors to this ground-breaking volume, comparative political theorizing must steer a course between uniformity and radical separation--this is the path of "border crossings.". (shrink)

Process thought is the foundation for studies in many areas of contemporary philosophy, theology, political theory, educational theory, and the religion-science dialogue. It is derived from Alfred North Whitehead's philosophy, known as process theology, which lays a groundwork for integrating evolutionary biology, physics, philosophy of mind, theology, environmental ethics, religious pluralism, education, economics, and more. In _Process-Relational Philosophy_, C. Robert Mesle breaks down Whitehead's complex writings, providing a simple but accurate introduction to the vision that underlies much (...) of contemporary process philosophy and theology. In doing so, he points to a "way beyond both reductive materialism and the traps of Cartesian dualism by showing reality as a relational process in which minds arise from bodies, in which freedom and creativity are foundational to process, in which the relational power of persuasion is more basic than the unilateral power of coercion." Because process-relational philosophy addresses the deep intuitions of a relational world basic to environmental and global thinking, it is being incorporated into undergraduate and graduate courses in philosophy, educational theory and practice, environmental ethics, and science and values, among others. _Process-Relational Philosophy: A Basic Introduction_ makes Whitehead's creative vision accessible to all students and general readers. (shrink)

Machine Learning (ML) and Artificial Intelligence (AI) are for many the defining features of the early twenty-first century. With such a provocation, this essay considers how one might understand the relational philosophies articulated by Indigenous learning scientists, Indigenous technologists and feminine philosophers of education as co-constitutive of an ensemble mediating or regulating an educative philosophy interfacing with ML/AI. In these mediations, differing vocabularies – kin, the one caring, cooperative – are recognized for their ethical commitments, yet challenging epistemic claims (...) in the contexts of ML. Similarly, ML poses some questions to claims made about relational and Indigenous epistemologies, where the latter is perceived as separated from and unaffected by computation specifically or algorithmic societies generally. This essay seeks to gain several vantage points to explore and complicate how diverse relational philosophies can address ML and perhaps reconsider their own critical practices. (shrink)

The immense value of this book is its accessibility and the intimate connections it builds between theories of international relations and their philosophical ...

This chapter discusses the notion of “care” as a supporting ethical rationale for policies and efforts to mitigate and adapt to global climate change. A conception of care as paying attention to the moral dignity, standing, and needs of others is presented. It then asks how care, so understood, can contribute to a new understanding of the appropriate relationship between humans and nature. How can ecological care and recognition avoid the pitfalls of a human-centered (anthropocentric) understanding of that relationship and (...) provide instead an understanding based on the symbiosis and interdependence of humanity and the broader web of all life and the planetary systems on which it relies? Philosophical, ethical, and political challenges posed by climate governance and climate action are discussed. Using a relational mode of normative theorizing, the chapter identifies what may be emerging as a new worldview or political morality centering around social practices of right recognition. Two examples of recognitive and relational practices are discussed from the point of view of bridging social ethics and ecological ethics: care and solidarity. (shrink)

__The Conduct of Inquiry in International Relations_ first edition was winner of the ISA-Northeast’s Yale H. Ferguson Award, and the ISA Theory Section’s Best Book of the Year award._ _The Conduct of Inquiry in International Relations_ provides an introduction to the philosophy of science issues and their implications for the study of global politics. The author draws attention to the problems caused by the misleading notion of a single unified scientific method, and proposes a framework that clarifies the variety (...) of ways that IR scholars establish the authority and validity of their empirical claims. Jackson connects philosophical considerations with concrete issues of research design within neopositivist, critical realist, analyticist, and reflexive approaches to the study of world politics. Envisioning a pluralist science for a global IR field, this volume organizes the significant differences between methodological stances so as to promote internal consistency, public discussion, and worldly insight as the hallmarks of any scientific study of world politics. In this second edition, Jackson has centralised the philosophical history of the ‘science question’ into a single chapter, providing a clearer picture of the connections between contemporary concerns about the status of knowledge and classic philosophical debates about the relationship between human beings and the world they inhabit. The central chapters feature more detailed and pedagogically useful illustrations of the methodological positions discussed, making the book even better suited to clarify the philosophical distinctions with respect to which a scientific researcher must locate herself. The second edition will continue to be essential reading for all students and scholars of International Relations, Political Science and Philosophy of Science. (shrink)

The Conduct of Inquiry in International Relations Content Type Journal Article Category Review Pages 532-534 DOI 10.1558/jcr.v11i4.532 Authors Mehran Mazinani, University of Utah, 215 S Central Campus DR, Rm 250, Salt Lake City 84112, USA Journal Journal of Critical Realism Online ISSN 1572-5138 Print ISSN 1476-7430 Journal Volume Volume 11 Journal Issue Volume 11, Number 4 / 2012.

. Introductory Remarks THEODOSIUS DOBZHANSKY The problems of reduction in biology are currently of considerable theoretical interest and practical ...

International Relations and the Philosophy of History examines the concept of civilization in relation to international systems through an extensive use of the literature in the philosophy of history. A. Nuri Yurdusev demonstrates the relevance of a civilizational approach to the study of contemporary international relations by looking at the multi-civilizational nature of the modern international system, the competing claims of national and civilizational identities and the rise of civilizational consciousness after the Cold War.

This volume... systematically considers the nature of the state, the concept of sovereignty and the challenges globalisation and cosmopolitanism.--Provided by publisher.

In Plato’s Apology of Socrates, Socrates claims that any just person who becomes involved in politics will be destroyed by the “multitude” and that the philosopher must therefore lead a private life. I argue that Socrates’ elaboration of his relation to the political community, especially in the trial of the generals of Arginusae and the arrest of Leon, raises more questions than a cursory reading can answer both with respect to the logical structure of the argument in the Apology (...) and in comparison with other Socratic formulationsof the relation of philosophy and the city. Far from demonstrating the incompatibility of philosophy and politics, Socrates in the Apology and other dialogues limns the features of a conception of political life that incorporates philosophical principles of moderation anddialectical examination into an understanding of politics directed towards the moral and intellectual development of the citizens. (shrink)

This book discusses the contribution of philosophers and thinkers whose ideas have recently begun to permeate international relations theory. It provides an introduction to the contemporary debates regarding theories and methodologies used to study international relations, particularly the relationships between interpretive accounts of social action, European philosophical traditions, hermeneutics and the discipline of international relations. The authors provides a platform for dialogue between theorists and researchers engaged in a more specific area studies, geo-political studies, political theory and historical accounts of (...) international politics. The volume analyzes a variety of theoretical and explores the work of Nietzsche, Heidegger, Gramsci, Wittgenstein, Gadamer, Levinas, Bakhtin, Patocka, Derridean, Deleuze and Susan Sontag. Making an important contribution to discussions about how to study the complexities of world politics, this book will be of interest to students and researchers of international relations, politics, sociology, philosophy and political theory. (shrink)

COVID-19 has turned many ethical principles and presuppositions upside down. More precisely, the principle of respect for autonomy has been shown to be ill suited to face the ethical challenges posed by the current health crisis. Individual wishes and choices have been subordinated to public interests. Patients have received trial therapies under extraordinary procedures of informed consent. The principle of respect for autonomy, at least in its mainstream interpretation, has been particularly questioned during this pandemic. Further reflection on the nature (...) and value of autonomy is urgently needed. Relational autonomy has been proposed as an alternative account of autonomy that can more adequately respond to contemporary ethical issues in general and to a pandemic such as the one we are currently facing in particular. As relational autonomy is an emerging notion in current bioethics, it requires further consideration and development to be properly operationalized. This paper aims to show how six different philosophical branches––namely, philosophy of nature, philosophical anthropology, existential phenomenology, discourse ethics, hermeneutics, and cultural anthropology––have incorporated the category of relation throughout the twentieth century. We first delve into primary philosophical sources and then apply their insights to the specific field of medical ethics. Learning from the historical developments of other philosophical fields may provide illumination that will enable bioethics to experience a successful “relational turn”, which has been partially initiated in contemporary bioethics but not yet achieved. (shrink)

Since the 1970s, the origin of cancer is being explored from the point of view of the Somatic Mutation Theory (SMT), focusing on genetic mutations and clonal expansion of somatic cells. As cancer research expanded in several directions, the dominant focus on cells remained steady, but the classes of genes and the kinds of extra-genetic factors that were shown to have causal relevance in the onset of cancer multiplied. The wild heterogeneity of cancer-related mutations and phenotypes, along with the increasing (...) complication of models, led to an oscillation between the hectic search of 'the' few key factors that cause cancer and the discouragement in face of a seeming 'endless complexity'. To tame this complexity, cancer research started to avail itself of the tools that were being developed by Systems Biology. At the same time, anti-reductionist voices began claiming that cancer research was stuck in a sterile research paradigm. This alternative discourse even gave birth to an alternative theory: the Tissue Organization Field Theory (TOFT). A deeper philosophical analysis shows the serious limits of both reductionist and anti-reductionist positions and of their polarization. This book demonstrates that a radical philosophical reflection is necessary to drive cancer research out of its impasses. At the very least, this will be a reflection on the assumptions of different kinds of cancer research, on the implications of what cancer research has been discovering over 40 years and more, on a view of scientific practice that is most able to make sense of the cognitive and social conflicts that are seen in the scientific community (and in its results), and, finally, on the nature of living entities with which we entertain this fascinating epistemological dance that we call scientific research. The proposed Dynamic and Relational View of carcinogenesis is a starting point in all these directions. (shrink)

Contributed research papers presented at the National Seminar on Relations in Indian Philosophy, held during 25th-27th March 1991 at the Centre of Advanced Study in Sanskrit, University of Poona.

Maya Zehfuss critiques constructivist theories of international relations (currently considered to be at the cutting edge of the discipline) and finds them wanting and even politically dangerous. Zehfuss uses Germany's first shift toward using its military abroad after the end of the Cold War to illustrate why constructivism does not work and how it leads to particular analytical outcomes and forecloses others. She argues that scholars are limiting their abilities to act responsibly in international relations by looking towards constructivism as (...) the future. (shrink)

This volume presents, for the first time in English, Husserl’s seminal 1923/24 lecture course First Philosophy together with a selection of material from the famous research manuscripts of the same time period. The lecture course is divided into two systematic, yet interrelated parts. It has long been recognized by scholars as among the most important of the many lecture courses he taught in his career. Indeed it was deemed as crucially important by Husserl himself, who composed it with a (...) view toward eventual publication. It is unsurprising, then, that First Philosophy is the only lecture course that is consistently counted among his major works. In addition to furnishing valuable insights into Husserl’s understanding of the history of philosophy, First Philosophy is his most sustained treatment of the phenomenological reduction, the central concept of his philosophical methodology. The selection of supplemental texts expands on the topics treated in the lectures, but also add other themes from Husserl’s vast oeuvre. The manuscript material is especially worthwhile, because in it, Husserl offers candid self-criticisms of his publicly enunciated words, and also makes forays into areas of his philosophy that he was loath to publicize, lest his words be misunderstood. As Husserl’s position as a key contributor to contemporary thought has, with the passage of time, become increasingly clear, the demand for access to his writings in English has steadily grown. This translation strives to meet this demand by providing English-speaking readers access to this central Husserlian text. It will be of interest to scholars of Husserl’s work, non-specialists, and students of phenomenology. (shrink)

v. 1. Les arts et les sciences -- v. 2. L'être et l'esprit.

_An original philosophical account of relational ontology drawing on the work of Descartes, Kant, Fichte, Hegel, and Heidegger._.

This paper determines the relation between philosophy and anthropology. It further shows the intimate correspondence on the basis of metaphysics, ethics, epistemology, language, culture and environment. This paper examines the evolution of anthropology with respect to history of philosophy which includes; Ancient Greek, Medieval and Modern philosophy. In this write up I assume to show that how philosophers have interpreted the subject matter anthropology. Since anthropology is the study of humans and what this science acquires has (...) been explained and clarified in the science of philosophy, whether it is a metaphysical study of human person, his ethical, aesthetic, rational, environmental, physical and psychological investigations. This paper exhibits the role and dimensions of humans within the scope of time, space, environment, existence and language. (shrink)

Our theoretical essay is an attempt to stimulate approximations and interactions between process philosophy - principally as proposed by Alfred North Whitehead (1861–1947) - and historical organizational studies. In order to reach this goal, we outline some theoretical and methodological possibilities of intersections among these two perspectives. Following the presentation of central concepts borrowed from a strong view of process, we present organizational history as a continuous emerging process of becoming. Following, we discuss recent literature reviews and attempts to (...) categorize intersections among process and historical organization studies. Finally, we discuss theoretical and methodological implications of intersections between these fields of study under the principles of the strong view of process. We also discuss the thematic as an opportunity for overcoming the paradigmatic hegemony and research limitations in the fields of organizational and historical organizational studies. We conclude by encouraging empirical testing and management applications of the ideas introduced in this work. (shrink)

This chapter gives a survey of the field of philosophy where the philosophical foundations of modern logic were discussed and where such themes of logic were discussed that were on the borderline between logic and other branches of the philosophical enterprise, such as metaphysics and epistemology. The contributions made by Gottlob Frege and Charles Peirce are included since their work in logic is closely related to and also strongly motivated by their philosophical views and interests. In addition, the chapter (...) pays attention to a few philosophers to whom logic amounted to traditional Aristotelian logic and to those who commented on the nature of logic from a philosophical perspective without making any significant contribution to the development of formal logic. (shrink)

This introduction to the philosophy of social psychological science repudiates traditional empiricist and hermeneutical accounts, advancing instead a realist philosophy that stresses the social dimensions of mind and action.

A careful reading of the Gorgias along with related dialogues, such as the Apology, the Theaetetus, and other texts, shows that agonism is indispensable to the critique of prevailing opinions, to the transformation of the interlocutor through shame-inducing elenchos, and to philosophy as an ongoing, lifelong ‘training’ (askêsis) of oneself in relation to others. In this way, following Plato’s texts in understanding philosophy as agôn involves rethinking philosophy as an engaged contestation of one’s peers and the (...) received opinions that are part of our relatedness to one another, as well as rethinking agôn as involving not just verbal combativeness, but also—in line with its root-meaning—as a matter of being gathered together in community through discourse (logos). (shrink)

Like others who work in philosophy, I asked myself from time to time what I was trying to do in my philosophizing. The natural answer seemed to be that I was trying to understand the world, and to do so by taking any thing or event that puzzled me and pressing the question Why? till I arrived at the understanding I sought. And what does understanding anything mean? It means to explain it or to render it intelligible. And when (...) does it become intelligible? Only when it is seen in context, and seen as required by that context. This requirement is of various kinds. Sometimes it is causal, as when an attack of malaria is explained by the bite of the anopheles mosquito. Sometimes it is a means-end relation, as when the presence of a rudder is explained as a means of guiding a ship. Sometimes it is logical, as when the Pythagorean theorem is explained by showing that it follows necessarily from other accepted propositions of geometry. (shrink)

Kant's epistemology and the Buddhist philosophy are an idealism. But these two different philosophies have in themselves the contradictory element, namely the element of the outer sense of bodies and of the inner mind. Although Kant's transcendental idealism and the school Vijnanavadin (唯識學派) acknowledge only the representations and the consciousnesses., the mind need to be affected by the outer part. In Kant's theoretical philosophy the outer sense of bodies plays an alien role. It stands outside the subject. In (...) spite of this, the subject have to relate itself to the outer element. And in the Buddhism, in order to have consciousnesses, the subject have to be transformed from the fundamental ground, the Alayavijnana (第8 識). But the Alyavijnana need to have a certain moment in order to be transformed. In my paper I have concentrated myself on the problem of relation of the mind to the matter. I have tried to see into the way in which these two philosophies develop this relation. Moreover I am also interested in the problem in relation to the theoretical, practical, and aesthetical fields. (shrink)

In this essay I examine Derrida’s attempts to transform how philosophy is conceived, specifically as this occurs in his writings on education. In these writings Derrida challenges two understandings of philosophy—in his interventions into debates on lycée education he targets philosophy in France, while in texts related to the founding of the Collège International de Philosophie at stake is philosophy understood as a broader European institution. I argue that in each case key in Derrida’s challenge is (...) his rethinking of philosophy’s relation to other disciplines, and I suggest that this rethinking can aid us in our own attempts to transform education in philosophy. (shrink)