Philosophy lacks criteria to evaluate its philosophical theories. To fill this gap, this essay introduces nine criteria to compare worldviews, classified in three broad categories: objective criteria (objective consistency, scientificity, scope), subjective criteria (subjective consistency, personal utility, emotionality), and intersubjective criteria (intersubjective consistency, collective utility, narrativity). The essay first defines what a worldview is and exposes the heuristic used in the quest for criteria. After describing each criterion individually, it shows what happens when each of them is violated. From the (...) criteria, it derives assessment tests to compare and improve different worldviews. These include the is-ought, ought-act, and is-act first-order tests; the critical and dialectical second-order tests; the mixed-questions and first-second-order third-order tests; and the we-I, we-it, and it-I tests. The essay then applies these criteria and tests to a concrete example, comparing the Flying Spaghetti Monster deity with Intelligent Design. For another application, it draws more general fruitful suggestions for the dialogue between science and religion. (shrink)

In the past decade well‐designed research studies have shown that the practice of collaborative philosophical inquiry in schools can have marked cognitive and social benefits. Student academic performance improves, and so too does the social dimension of schooling. These findings are timely, as many countries in Asia and the Pacific are now contemplating introducing Philosophy into their curricula. This paper gives a brief history of collaborative philosophical inquiry before surveying the evidence as to its effectiveness. The evidence is canvassed under (...) two categories: schooling and thinking skills; and schooling, socialisation and values. In both categories there is clear evidence that even short‐term teaching of collaborative philosophical inquiry has marked positive effects on students. The paper concludes with suggestions for further research and a final claim that the presently‐available research evidence is strong enough to warrant implementing collaborative philosophical inquiry as part of a long‐term policy. (shrink)

Much art is committed to political causes. However, does art contribute something unique to political discourse, or does it merely reflect the insights of political science and political philosophy? Here I argue for indispensability of art to political discourse by building on the debate about artistic cognitivism, the view that art is a source of knowledge. Different artforms, I suggest, make available specific epistemic resources, which allow audiences to overcome epistemic obstacles that obtain in a given ideological situation. My goal (...) is to offer a general model for identifying cognitive advantages for artworks belonging to distinct artforms and genres, in a way that can account for each artwork’s historical and cultural specificity. More speculatively, however, my account also comments on the ancient struggle between philosophy and the arts as competing modes of persuasion, and expands our notion of legitimate political discourse to include a greater plurality of discursive genres. (shrink)

In recent years the science-and-religion/spirituality/theology dialogue has flourished, but the impact on the minds of the general public, on society as a whole, has been less impressive. Also, religious believers and outspoken atheists face each other without progressing toward a common understanding. The view taken here is that achieving a more marked impact of the dialogue would be beneficial for a peaceful survival of humanity. I aim to argue the why and how of that task by analyzing three possible purposes (...) of the dialogue and their logical interdependence, suggest conceivable improvements of the quality and extent of the current efforts toward a negotiated action plan, and consider an enlargement of the circle of the actors involved. The dialogue that has been carried on between science and religion/spirituality/theology could be expanded and usefully applied to some major problems in the present world. (shrink)

In this paper, I argue that critical posthumanism is a crucial tool in nursing philosophy and scholarship. Posthumanism entails a reconsideration of what ‘human’ is and a rejection of the whole tradition founding Western life in the 2500 years of our civilization as narrated in founding texts and embodied in governments, economic formations and everyday life. Through an overview of historical periods, texts and philosophy movements, I problematize humanism, showing how it centres white, heterosexual, able‐bodied Man at the top of (...) a hierarchy of beings, and runs counter to many current aspirations in nursing and other disciplines: decolonization, antiracism, anti‐sexism and Indigenous resurgence. In nursing, the term humanism is often used colloquially to mean kind and humane; yet philosophically, humanism denotes a Western philosophical tradition whose tenets underpin much of nursing scholarship. These underpinnings of Western humanism have increasingly become problematic, especially since the 1960s motivating nurse scholars to engage with antihumanist and, recently, posthumanist theory. However, even current antihumanist nursing arguments manifest deep embeddedness in humanistic methodologies. I show both the problematic underside of humanism and critical posthumanism's usefulness as a tool to fight injustice and examine the materiality of nursing practice. In doing so, I hope to persuade readers not to be afraid of understanding and employing this critical tool in nursing research and scholarship. (shrink)

This paper reports part of a longitudinal research project, which sought to capture students’ conceptualization of caring practice as they progressed to different levels of study in a nursing diploma programme in Hong Kong. Model emulation was found to be an effective means of focusing students’ learning processes on the moral aspects of nursing practice. The theory of model emulation from a Chinese perspective and how it is applied to create a learning context to allow students to acquire a moral (...) sense of nursing are discussed. The participating students are invited to be sincere enquirers in the pursuit of the good embedded in practice through introspective self-examination and dialogue. They are asked to describe and share their experience of positive and negative examples of nursing in written accounts. Van Kaam’s phenomenological method was adopted to explicate the good and bad constituents of nursing from these examples, with the students assuming an active role in the explication process. The explication reveals that the students were able to articulate the good and bad practices in a variety of patient care situations. (shrink)

In the past decade well-designed research studies have shown that the practice of collaborative philosophical inquiry in schools can have marked cognitive and social benefits. Student academic performance improves, and so too does the social dimension of schooling. These findings are timely, as many countries in Asia and the Pacific are now contemplating introducing Philosophy into their curricula. This paper gives a brief history of collaborative philosophical inquiry before surveying the evidence as to its effectiveness. The evidence is canvassed under (...) two categories: schooling and thinking skills; and schooling, socialisation and values. In both categories there is clear evidence that even short-term teaching of collaborative philosophical inquiry has marked positive effects on students. The paper concludes with suggestions for further research and a final claim that the presently-available research evidence is strong enough to warrant implementing collaborative philosophical inquiry as part of a long-term policy. (shrink)

The purpose of this article was to examine the historical contribution of Wilhelm Dilthey's approach to the philosophy and methodology of hermeneutics in the demarcated context of nursing science. Dilthey's work made a fundamentally significant, yet ancillary, contribution to nursing science. Organically born from a need to deduce Biblical texts, hermeneutics later developed as a means to understand the truth of another's experience, in literal German language referred to as verstehen. A German‐born empiricist and devout hermeneutic scholar, Dilthey extended the (...) philosophy of hermeneutics to a methodological approach as a way to recapture expressed meaning of human experiences. His directive work paved a procedural pathway to probe the science of human nature while bound to the appropriate sociohistorical context. Hermeneutic methodology provides a phenomenological‐like way to more keenly understand and interpret the whole person. This methodological approach steers a truth‐seeking strategy fixed in meticulous and rigorous inquiry. Dilthey transparently recognized the humble fact that there is no true way to wholly grasp another's experience, an inherent limitation of our human abilities. The current paper posits that hermeneutical understanding verstehen can be paralleled to the concept of empathy in nursing. Understanding and empathy are foundational components to the field of nursing as a caring science. The complex yet invaluable philosophy and methodology of Wilhelm Dilthey's hermeneutics is notably relevant and applicable to nursing science as we strive to care for, treat, and heal patients as whole beings. (shrink)

This essay offers cautionary considerations on what has come to be called “public philosophy.” A conception of philosophy is set forth using Socrates as the paradigm of relentless philosophical questioning. The essay then outlines three types of public philosophy: a philosophy situated in a public setting, a philosophy whose content is modified for a varied public, and a philosophy that functions as normative consensus. The most important of these three is the philosophy modified for the public. The discussion notes examples (...) of public philosophy from the history of philosophy, and examines the contribution of eighteenth‐century philosophers (such as David Hume) to a version of public philosophy. The risks of public philosophy are noted—in particular, that a modified philosophy may substitute the inculcation of belief over the modeling of philosophy. The essay concludes by noting that the university classroom remains an important but forgotten venue of public philosophy. (shrink)

There are various programmes currently advocated for ways in which children might encounter philosophy as an explicit part of their education. An analysis of these reveals the ways in which they are predicated on views of what constitutes philosophy. In the sense in which they are inquiry based, purport to encourage the pursuit of puzzlement and contribute towards creating democratic citizens, these programmes either implicitly rest on the work of John Dewey or explicitly use his work as the main warrant (...) for their approach. This article explores what might count as educational in the practice of children ‘doing’ philosophy, by reconsidering Dewey’s notion of ‘experience’. The educational desire to generate inquiry, thought and democracy is not lost, but a view that philosophy takes its impetus from wonder is introduced to help re-evaluate what might count as educational experience in a Deweyan sense. (shrink)