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Francesco Di Iorio
Nankai University
  1.  33
    World 3 and Methodological Individualism in Popper’s Thought.Francesco Di Iorio - 2016 - Philosophy of the Social Sciences 46 (4):352-374.
    Popper’s theory of World 3 is often regarded as incongruent with his defense of methodological individualism. This article criticizes this widespread view. Methodological individualism is said to be at odds with three crucial assumptions of the theory of World 3: the impossibility of reducing World 3 to subjective mental states because it exists objectively, the view that the mental functions cannot be explained by assuming that individuals are isolated atoms, and the idea that World 3 has causal power and influences (...)
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  2.  71
    Book Review: Epstein Brian The Ant Trap : Rebuilding the Foundations of the Social Sciences. Oxford: Oxford University Press, 2015. 298 pp. $36.04. ISBN 978-0-19-938110-4. [REVIEW]Francesco Di Iorio & Catherine Herfeld - 2018 - Philosophy of the Social Sciences 48 (1):105-128.
  3.  1
    The Mystery of Rationality: Mind, Beliefs and the Social Sciences.Gérald Bronner & Francesco Di Iorio (eds.) - 2018 - Cham: Springer.
    This book contributes to the developing dialogue between cognitive science and social sciences. It focuses on a central issue in both fields, i.e. the nature and the limitations of the rationality of beliefs and action. The development of cognitive science is one of the most important and fascinating intellectual advances of recent decades, and social scientists are paying increasing attention to the findings of this new branch of science that forces us to consider many classical issues related to epistemology and (...)
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  4.  15
    The Structure of Complexity and the Limits of Collective Intentionality.Francesco Di Iorio - 2022 - Philosophy of the Social Sciences 52 (4):207-234.
    Philosophy of the Social Sciences, Volume 52, Issue 4, Page 207-234, July 2022. According to Searle’s theory of collective intentionality, the fundamental structure of any society can be accounted for in terms of cooperative mechanisms that create deontic relations. This paper criticizes Searle’s standpoint on the ground that, while his social ontology can make sense of simple systems of interaction like symphony orchestras and football teams, the whole coordinative structure of the modern market society cannot be explained solely in terms (...)
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  5. Conclusion: In Praise of Humanism.Francesco Di Iorio - 2015 - In Cognitive Autonomy and Methodological Individualism. Springer Verlag.
     
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  6. From Cognitive Autonomy to the Criticism of Socio-cultural Determinism.Francesco Di Iorio - 2015 - In Cognitive Autonomy and Methodological Individualism. Springer Verlag.
  7. Human Autonomy and Social Systems.Francesco Di Iorio - 2015 - In Cognitive Autonomy and Methodological Individualism. Springer Verlag.
  8. Introduction.Francesco Di Iorio - 2015 - In Cognitive Autonomy and Methodological Individualism. Springer Verlag.
     
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  9. Nomological Explanation and Empirical Control in the Social Sciences.Francesco Di Iorio - 2015 - In Cognitive Autonomy and Methodological Individualism. Springer Verlag.
     
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  10. Rationality and Collective Beliefs.Francesco Di Iorio - 2015 - In Cognitive Autonomy and Methodological Individualism. Springer Verlag.
     
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  11. The Interpretative Nature of Knowledge: Hermeneutics and Sensory Order.Francesco Di Iorio - 2015 - In Cognitive Autonomy and Methodological Individualism. Springer Verlag.
     
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  12.  9
    Rethinking Boudon’s Cognitive Rationality in the Light of Mises’ Apriorism and Gadamer’s Hermeneutics.Enzo Di Nuoscio & Francesco Di Iorio - 2014 - Journal de Economistes Et des Etudes Humaines 20 (2):129-142.
    The purpose of this article is to show that Boudon’s explanation of action in terms of “good reasons” can be philosophically enriched by merging his methodological perspective with Mises’ praxeology and Gadamer’s hermeneutics. In order to develop our goal of merging Boudon’s approach with Mises’ and Gadamer’s, we will focus on two points. The first is the identification of the invariable structure of human action. Unlike Boudon, we suggest that the best way to establish this invariable structure, which makes the (...)
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