This is the first book-length project to examine the relationship between blackness, queerness, and hip hop. Using aesthetics as its organizing lens, Hip Hop Heresies attends to the ways that hip hop cultural production in New York City from the 1970s through the first fifteen years of the 21st century produced hip hop cultural products (film, visual art, and music) that offer "queer articulations" of race, gender, and sexuality that are contrary to hegemonic ideas and representations of those categories in (...) hip hop production, as well as in writing about hip hop culture. (shrink)

The paper examines the realignment of the legal sources in an information society, by considering first of all the differences with the previous system of sources, dubbed as the “Westphalian model”. The current system is tripartite, rather than bipartite, for the sources of transnational law should be added to the traditional dichotomy between national and international law. In addition, the system is dualistic, rather than monistic, because the tools of legal constructivism, such as codes or statutes, have to be (...) complemented with the rules of customary law and contracts. In light of the canonical version of the law as a set of commands enforced through the threat of physical sanctions, however, two further novelties must be stressed, namely the soft law-tools of governance as a source of the system and the aim to embed normative constraints into technology, in order to enforce the law through the use of filtering systems, self-enforcing technologies, etc. This latter approach impacts on functions and requirements of the system, by transferring the normative side of the law from the traditional “ought to” of legal commands to what actually is on the basis of automatic techniques, thus affecting the very notion of source. The overall aim of the paper is to show that rearrangements of the legal sources are intertwined with redistributions of power and hence, a normative standpoint is needed, so as to determine whether scholars can obtain the solution that best justifies the integrity of the law before its hard cases, or the answer is a reasonable compromise between many conflicting interests. (shrink)

The article discusses issues related to overcoming the crisis situation of non-Western countries, including Russia, caused by the uncritical acceptance of the neoliberal universalistic paradigm of development at the turn of the century. The intellectual response to the crisis led the initiative of civilizational self-identification of these countries based on the formation of a new principle of supranational organization in the form of a “civilizationstate,” which is perceived by Western analysts as a fundamental global challenge of modernity requiring a (...) comprehensive theoretical understanding. As of the present time, in their opinion, China, India, and Russia can be classified as “civilization states.” It is asserted that the civilizational turn emerged as a result of the opposition of the “core” states (in the terminology of S. Huntington) of unipolar hegemony, which initiates the conflict potential for the development of the world community, threatening the integrity of the existing Euro-American order. Russian researchers, for their part, note the negative consequences of the universalistic aspiration to spread the model of the “nation-state” to the whole world, which occurs within the logic of limited sovereignty and is destructive for Russia. Actions to overcome the internal crisis discussed in the article include a transition to a national-civilizational form of identity and the implementation of the idea of a “Russian-centric world.” This corresponds to the global trend of forming macro-regional “civilization-worlds” based on common cultural and social values developed during a long period of coexistence. The article demonstrates that the revival of “civilizationalism” is taking place against the background of the worldwide trend of the split of modernity. There is an actualization of the project of the “East-Westphalian system,” called the “Eastphalian” world order, which rejects European universalism and opens the way to a new multipolar world order. (shrink)

The article deals with the problem of moral justification of humanitarian intervention by modern just war theorists. At the beginning of the article, we discuss the evolution of the dominant paradigms of the moral justification of war and explain why the theory and practice of humanitarian intervention appears only at the present stage of the development of ethics and the law of war. It is noted that theorization of humanitarian intervention began in the last decades of the 20thcentury. This is (...) due to a significant transformation, a retreat in the legal and ethical studies of war from the position of radical condemnation of aggressive actions and the recognition of the political subjectivity of non-state groups. Thus, there is a rethinking of the long tradition, the Westphalian system of international relations, according to which the state was recognized as the main participant of big politics, and its sovereign right to conduct domestic policy was considered indisputable. Further, we take the works of Michael Walzer as the main source of modern conceptualization of the ethics of humanitarian interventionism, since Walzer repeatedly addressed this topic and formulated a position on this issue that is representative of the entire modern Just War Theory. The arguments of Walzer and his supporters in favor of the moral justification of humanitarian intervention are considered. Among them are the following. First, the argument about the state as an organization which goal is to protect the rights of its own citizens. If this goal is not not achieved, the state shall loose its power over these people and in this territory. Second, Walzer calls for identifying governments and armed forces involved in mass murders as criminal and, therefore, deserving of punishment. Finally, there is, perhaps the most important, demonstrative argument: an appeal to the self-evident impossibility to stand aside in cases of mass violence in any state. This is followed by a critique of these arguments, as well as a demonstration of how the modern Just War Theory can respond to these criticisms. (shrink)

This essay analyzes the doctrine of “humanitarian intervention” in the frame of international law in the second half of nineteenth century and identifies the ground of legitimation of this intervention in the violation of presumed universal laws of humanity. The analysis emphasizes the transformation of the paradigm of “humanitarian intervention” into the current doctrine of the “responsibility to protect,” which under the rubric of “responsibility” legitimizes limitations on a state's sovereignty in cases where the state fails to guarantee the (...) protection of its own population. This reconstruction of the genealogy of “humanitarian intervention” illustrates the continual exceptions to the principle of nonintervention, which means that the Westphalian principle of sovereignty has always been violated. Both doctrines—humanitarian intervention and the responsibility to protect—can be considered “hegemonic techniques” that use so-called universal concepts in order to legitimize unilateral power interests. (shrink)

Why would philosophers interested in the points or functions of our conceptual practices bother with genealogical explanations if they can focus directly on paradigmatic examples of the practices we now have?? To answer this question, I compare the method of pragmatic genealogy advocated by Edward Craig, Bernard Williams, and Miranda Fricker—a method whose singular combination of fictionalising and historicising has met with suspicion—with the simpler method of paradigm-based explanation. Fricker herself has recently moved towards paradigm-based explanation, arguing that (...) it is a more perspicuous way of reaping the same explanatory pay-off as pragmatic genealogy while dispensing with its fictionalising and historicising. My aim is to determine when and why the reverse movement from paradigm-based explanation to pragmatic genealogy remains warranted. I argue that the fictionalising and historicising of pragmatic genealogy is well motivated, and I outline three ways in which the method earns its keep: by successfully handling historically inflected practices which paradigm-based explanation cannot handle; by revealing and arguing for connections to generic needs we might otherwise miss; and by providing comprehensive views of practices that place and relate the respects in which they serve both generic and local needs. (shrink)

In The Paradigm of Recognition. Freedom as Overcoming the Fear of Death Paul Cobben elaborates a paradigm of recognition based on Hegel’s Phenomenology of Spirit.

The Anthropocene is a radical reconceptualisation of the relationship between humanity and nature. It posits that we have entered a new geological epoch in which the human species is now the dominant Earth-shaping force, and it is rapidly gaining traction in both the natural and social sciences. This article critically explores the scientific representation of the concept and argues that the Anthropocene is less a scientific concept than the ideational underpinning for a particular worldview. It is paradigm dressed as (...) epoch. In particular, it normalises a certain portion of humanity as the ‘human’ of the Anthropocene, reinserting ‘man’ into nature only to re-elevate ‘him’ above it. This move promotes instrumental reason. It implies that humanity and its planet are in an exceptional state, explicitly invoking the idea of planetary management and legitimising major interventions into the workings of the earth, such as geoengineering. I conclude that the scientific origins of the term have diminished its radical potential, and ask whether the concept’s radical core can be retrieved. (shrink)

Is it possible for the Modern State to function without violence? How is violence ingrained in national identities, and how do the borders that supposedly “protect” nations actually foster unconscious biases, the anger and hatred of “others,” and the racism and ethnocentrism of shootings, mass murders, and other atrocities? Eddy M. Souffrant and the contributing authors of A Future without Borders? provide insights into how to answer these and other questions.

What distinguishes evils from ordinary wrongs? Is hatred a necessarily evil? Are some evils unforgivable? Are there evils we should tolerate? What can make evils hard to recognize? Are evils inevitable? How can we best respond to and live with evils? Claudia Card offers a secular theory of evil that responds to these questions and more. Evils, according to her theory, have two fundamental components. One component is reasonably foreseeable intolerable harm -- harm that makes a life indecent and impossible (...) or that makes a death indecent. The other component is culpable wrongdoing. Atrocities, such as genocides, slavery, war rape, torture, and severe child abuse, are Card's paradigms because in them these key elements are writ large. Atrocities deserve more attention than secular philosophers have so far paid them. They are distinguished from ordinary wrongs not by the psychological states of evildoers but by the seriousness of the harm that is done. Evildoers need not be sadistic:they may simply be negligent or unscrupulous in pursuing their goals. Card's theory represents a compromise between classic utilitarian and stoic alternatives (including Kant's theory of radical evil). Utilitarians tend to reduce evils to their harms; Stoics tend to reduce evils to the wickedness of perpetrators: Card accepts neither reduction. She also responds to Nietzsche's challenges about the worth of the concept of evil, and she uses her theory to argue that evils are more important than merely unjust inequalities. She applies the theory in explorations of war rape and violence against intimates. She also takes up what Primo Levi called "the gray zone", where victims become complicit in perpetrating on others evils that threaten to engulf themselves. While most past accounts of evil have focused on perpetrators, Card begins instead from the position of the victims, but then considers more generally how to respond to -- and live with -- evils, as victims, as perpetrators, and as those who have become both. (shrink)

Introductory background -- Paradigms in the arts and social sciences -- General-integrative paradigms in psychology -- Particular-specific paradigms in psychology -- Operational paradigms in psychology -- Conclusion.

This article offers a functionalist account of trust. It argues that a particular form of trust—Communicated Interpersonal Trust—is paradigmatic and lays out how trust as a social practice in this form helps to satisfy fundamental practical, deliberative, and relational human needs in mutually reinforcing ways. We then argue that derivative (non-paradigmatic) forms of trust connect to the paradigm by generating a positive dynamic between trustor and trustee that is geared towards the realization of these functions. We call this trust’s (...) proleptic potential. Our functionalist approach does not only provide important insights into the practice of trust and its place in the broader web of social life, but also illuminates existing philosophical debates. First, pointing out how opposing theoretical accounts of trust each capitalise on only one of its functions, our paradigm-based approach reveals why they each contain a kernel of truth but are also deficient: the optimal realization of each function is tied to the existence of the other functions as well. Second, we show how a functionalist re-orientation can illuminate two recent disputes regarding (i) the question whether trust is explanatorily two- or three-place and (ii) whether (and to what extent) we can decide to trust others. (shrink)

This article suggests that Tagore’s conception of cosmopolitan education can provide the basis for advancing matters of global social justice, when considering the problem posed by Nancy Fraser in her essay ‘Reframing Justice in a Globalizing World’: ‘How can we integrate struggles against maldistribution, misrecognition and misrepresentation within a post-Westphalian frame?’. To this end, the article briefly reflects on the perspective of cosmopolitanism, setting the scene for an exploration of Tagore’s distinctive cosmopolitan educational philosophy. The article develops the argument (...) that framing pedagogy centred on Tagore’s principles of cosmopolitan education to produce cosmopolitan-minded citizens can help bring about social, political, and economic change at local, national, and international level, in order to integrate the three-dimensional struggle for social justice outlined by Fraser. The article concludes by suggesting what can be done at the institutional and curriculum levels to help foster the cosmopolitan attitude. (shrink)

Today there are two major theoretical frameworks in biology. One is the ‘chemical paradigm’, the idea that life is an extremely complex form of chemistry. The other is the ‘information paradigm’, the view that life is not just ‘chemistry’ but ‘chemistry-plus-information’. This implies the existence of a fundamental difference between information and chemistry, a conclusion that is strongly supported by the fact that information and information-based-processes like heredity and natural selection simply do not exist in the world of (...) chemistry. Against this conclusion, the supporters of the chemical paradigm have pointed out that information processes are no different from chemical processes because they are both described by the same physical quantities. They may appear different, but this is only because they take place in extremely complex systems. According to the chemical paradigm, in other words, biological information is but a shortcut term that we use to avoid long descriptions of countless chemical reactions. It is intuitively appealing, but it does not represent a new ontological entity. It is merely a derived construct, a linguistic metaphor. The supporters of the information paradigm insist that information is a real and fundamental entity of Nature, but have not been able to prove this point. The result is that the chemical view has not been abandoned and the two paradigms are both coexisting today. Here it is shown that an alternative does exist and is a third theoretical framework that is referred to as the ‘code paradigm’. The key point is that we need to introduce in biology not only the concept of information but also that of meaning because any code is based on meaning and a genetic code does exist in every cell. The third paradigm is the view that organic information and organic meaning exist in every living system because they are the inevitable results of the processes of copying and coding that produce genes and proteins. Their true nature has eluded us for a long time because they are nominable entities, i.e., objective and reproducible observables that can be described only by naming their components in their natural order. They have also eluded us because nominable entities exist only in artifacts and biologists have not yet come to terms with the idea that life is artifact making. This is the idea that life arose from matter and yet it is fundamentally different from it because inanimate matter is made of spontaneous structures whereas life is made of manufactured objects. It will be shown, furthermore, that the existence of information and meaning in living systems is documented by the standard procedures of science. We do not have to abandon the scientific method in order to introduce meaning in biology. All we need is a science that becomes fully aware of the existence of organic codes in Nature. (shrink)

This special issue of International Studies Review focuses on the "Westphalian Moment" when the modern system of territorially organized states is said to have ...

This essay examines and compares two paradigms of technology, nature, and social life, and their associated environmental impacts. I explore moving from technocratic paradigms to the emerging ecological paradigms of planetary person ecosophies. The dominant technocratic philosophy's guiding policy and technological power is mechanistic. It conceptualizes nature as a resource to be controlled for human ends. Its global practices are drastically altering the integrity of the planet's ecosystems. In contrast, the organic, planetary person approaches respect the intrinsic values of all (...) beings. Deep ecology movement principles give priority to community and ecosystem integrity. These deep ecology movement principles guide the design and applications of technology by principles following from ecological understanding. I describe this shift in philosophical paradigms and how it affects our perceptions, values, and actions. (shrink)

We examine the philosophical disputes among computer scientists concerning methodological, ontological, and epistemological questions: Is computer science a branch of mathematics, an engineering discipline, or a natural science? Should knowledge about the behaviour of programs proceed deductively or empirically? Are computer programs on a par with mathematical objects, with mere data, or with mental processes? We conclude that distinct positions taken in regard to these questions emanate from distinct sets of received beliefs or paradigms within the discipline: – The rationalist (...) paradigm, which was common among theoretical computer scientists, defines computer science as a branch of mathematics, treats programs on a par with mathematical objects, and seeks certain, a priori knowledge about their ‘correctness’ by means of deductive reasoning. – The technocratic paradigm, promulgated mainly by software engineers and has come to dominate much of the discipline, defines computer science as an engineering discipline, treats programs as mere data, and seeks probable, a posteriori knowledge about their reliability empirically using testing suites. – The scientific paradigm, prevalent in the branches of artificial intelligence, defines computer science as a natural (empirical) science, takes programs to be entities on a par with mental processes, and seeks a priori and a posteriori knowledge about them by combining formal deduction and scientific experimentation. We demonstrate evidence corroborating the tenets of the scientific paradigm, in particular the claim that program-processes are on a par with mental processes. We conclude with a discussion in the influence that the technocratic paradigm has been having over computer science. (shrink)

What role do metaphors play in philosophical language? Are they impediments to clear thinking that should be eradicated in the interests of terminological exactness? Or can they be used by philosophers to indicate the attitudes that regulate an epoch?

In his recent bookThe Idea of Justice, Amartya Sen suggests that political philosophy should move beyond the dominant, Rawls-inspired, methodological paradigm – what Sen calls ‘transcendental institutionalism’ – towards a more practically oriented approach to justice: ‘realization-focused comparison’. In this article, I argue that Sen's call for a paradigm shift in thinking about justice is unwarranted. I show that his criticisms of the Rawlsian approach are either based on misunderstandings, or correct but of little consequence, and conclude that (...) the Rawlsian approach already delivers much of what Sen himself wants from a theory of justice. (shrink)

The late Charles W. Mills achieved public renown in North America and around the world that academics seldom achieve. His untimely death from cancer in 2021 was reported by The New York Times, Nati...

This paper investigates the nature of scientific realism. I begin by considering the anomalous fact that Bas van Fraassen’s account of scientific realism is strikingly similar to Arthur Fine’s account of scientific non-realism. To resolve this puzzle, I demonstrate how the two theorists understand the nature of truth and its connection to ontology, and how that informs their conception of the realism debate. I then argue that the debate is much better captured by the theory of truthmaking, and not by (...) any particular theory of truth. To be a scientific realist is to adopt a realism-relevant account of what makes true the scientific theories one accepts. The truthmaking approach restores realism’s metaphysical core—distancing itself from linguistic conceptions of the debate—and thereby offers a better characterization of what is at stake in the question of scientific realism. (shrink)

This paper provides a paradigm for evaluating the factors that affect the development of a global code of ethics in marketing. Based on a review of the literature pertaining to global codes of ethics, we examined the potential for the development and acceptance of a universal code of ethics in the international marketing arena. Towards that end, we suggest that any global code of ethics in marketing should consider two levels – normative guidelines and specific behaviors. A discussion detailing (...) the factors that can impede the development of such a two-tiered code is included as well. Those factors being moral reasoning, organizational ethical climate, level of economic development and cultural dimensions. Finally, the feasibility and the possible outcomes of a global code of ethics in marketing is examined. (shrink)

In Paradigms and Barriers Howard Margolis offers an innovative interpretation of Thomas S. Kuhn's landmark idea of "paradigm shifts," applying insights from cognitive psychology to the history and philosophy of science. Building upon the arguments in his acclaimed Patterns, Thinking, and Cognition, Margolis suggests that the breaking down of particular habits of mind—of critical "barriers"—is key to understanding the processes through which one model or concept is supplanted by another. Margolis focuses on those revolutionary paradigm shifts— such as (...) the switch from a Ptolemaic to a Copernican worldview—where challenges to entrenched habits of mind are marked by incomprehension or indifference to a new paradigm. Margolis argues that the critical problem for a revolutionary shift in thinking lies in the robustness of the habits of mind that reject the new ideas, relative to the habits of mind that accept the new ideas. Margolis applies his theory to famous cases in the history of science, offering detailed explanations for the transition from Ptolemaic to cosmological astronomy, the emergence of probability, the overthrow of phlogiston, and the emergence of the central role of experiment in the seventeenth century. He in turn uses these historical examples to address larger issues, especially the nature of belief formation and contemporary debates about the nature of science and the evolution of scientific ideas. Howard Margolis is a professor in the Harris Graduate School of Public Policy Studies and in the College at the University of Chicago. He is the author of Selfishness, Altruism, and Rationality and Patterns, Thinking, and Cognition, both published by the University of Chicago Press. (shrink)

Since Freud and his co-author Breuer spoke of dissociation in 1895, a scientific paradigm was painstakingly established in the field of unconscious cognition. This is the dissociation paradigm. However, recent critical analysis of the many and various reported dissociations reveals their blurred, or unveridical, character. Moreover, we remain ignorant with respect to the ways cognitive phenomena transition from consciousness to an unconscious mode. This hinders us from filling in the puzzle of the unified mind. We conclude that we (...) have reached a Kuhnian crisis in the field of unconscious cognition, and we predict that new models, incorporating partly the relevant findings of the dissociation paradigm—but also of dynamic psychology—, will soon be established. We further predict that some of these models will be largely based on the pairs representation–process and analog–digital. (shrink)

For a brief period, between the years immediately preceding the Second World War and for about a decade thereafter, the most important authors in French philosophy (Weil, Merleau-Ponty, Sartre) conducted their reflections within a “work paradigm”, that is, within theoretical frameworks in which the concept of work played the central, organising role. The first three sections of the paper identify the different meanings of work, which, brought together under the umbrella concept of “praxis”, underpinned this paradigm. The central (...) claim advanced by the paper in section 4 is that the rise of a new paradigm in the following generation of French philosophy (Foucault, Derrida, Deleuze), around the concepts of structure, text and discourse, was explicitly directed against work. In the final section I identify a “return to work” in French philosophy (notably via Rancière), brought about, I argue, by the problematic severing of theory and practice that is inherent in structuralist methods. (shrink)

The article focuses on the differences between Eastern and Western art, characteristics of the representation of women's images in Eastern and Western art, and aesthetic criteria regarding women's images in Eastern and Western art. The author emphasized the need to understand the image of women in Eastern and Western visual artworks in different cultural and historical contexts and concluded that studying the image of women in visual art can help one better understand regional gender paradigm differences. To understand the (...) representation of women in Eastern and Western cultures, it is necessary to first understand the differences and similarities between these two cultures in order to gain a deeper understanding of how women are portrayed in these cultures. A few of the differences that can be found between East and West include the geographical structure, the ethno-cultural colors, the social outlooks, and the aesthetic ideals of the two regions. In addition to these factors, it is also important to consider how the visual arts of the two regions differ in their methods, materials, and religious, philosophical and philosophical perspectives. Throughout the article, the author discusses these aspects in great detail, showing specific approaches as to how the female image is represented in Eastern and Western visual art traditions. As such, the article provides valuable insight into the cultural divide between East and West and how their respective artistic styles have interacted with each other. (shrink)

Cet ouvrage de Victor Goldschmidt, pour la premiere fois en edition de poche, est le seul consacre a une notion centrale de la philosophie platonicienne, le paradigme, a la fois exemple, comparaison et modele.En prenant comme fil conducteur la definition donnee dans le Politique, l'auteur commence par etudier le role joue par ce procede privilegie dans la methode dialectique des derniers Dialogues. S'exercer sur une realite banale permet de decouvrir la structure d'un grand sujet, plus difficile a definir, comme le (...) sophiste ou l'art politique. Cependant la reussite d'une demarche en saurait en fonder la legitimite. En s'interrogeant sur son fondement, Victor Goldschmidt montre que l'usage d'un paradigme obeit a un mouvement profond de la pensee platonicienne, il nous mene du visible a l'invisible. (shrink)

The Politics of Paradigms shows that America’s most famous and influential book about science, The Structure of Scientific Revolutions of 1962, was inspired and shaped by Thomas Kuhn’s political interests, his relationship with the influential cold warrior James Bryant Conant, and America’s McCarthy-era struggle to resist and defeat totalitarian ideology. Through detailed archival research, Reisch shows how Kuhn’s well-known theories of paradigms, crises, and scientific revolutions emerged from within urgent political worries—on campus and in the public sphere—about the invisible, unconscious (...) powers of ideology, language, and history to shape the human mind and its experience of the world. (shrink)

Following the publication of Thomas Kuhn’s Structure of Scientific Revolutions the term paradigm became ubiquitous. It is now commonplace in academic writing across the disciplines. Though much has been written about Kuhn’s use of the term and its impact on other fields, there has not yet been a systematic study of how frequently Kuhn used the term in Structure. My aim in this paper is to provide such an analysis. I aim to answer the following questions: (1) How many (...) times does Kuhn actually use the term in the book?; (2) What is the most number of times that he uses the term on a single page?; and (3) Is the term used evenly throughout the book or is it mentioned more often in some chapters than in others? (shrink)

This paper argues that commitment to the Dominant Social Paradigm (DSP) in Western societies, which includes support for such ideologies as free enterprise, private property rights, economic individualism, and unlimited economic growth, poses a threat to progress in imposing greater standards of corporate environmental accountability. It is hypothesized that commitment to the DSP will be negatively correlated with support for the New Ecological Paradigm (NEP) and support for corporate environmental accountability, and that belief in the NEP will be (...) positively correlated with support for corporate environmental accountability. The findings, based on a survey of MBA students, are generally consistent with the hypotheses. (shrink)

This book explores the uses of the term “paradigm” with respect to both logos and myth in Plato, with a focus on Sophist and Statesman. In so doing, Conor Barry argues for a unitary as opposed to a developmental conception of Plato's dialogues.

In this target article by Morain and Largent (2023), the authors focus on an investigator’s duty to patient-subjects specifically regarding incidental or collateral findings within the context of e...

A standard view would suggest that research is a neutral apolitical activity. It neutralizes external pressures by its fidelity to robust scientific methods. However, politics is an inevitable part of human knowledge. Our knowledge of the world is always mediated by human priorities. What matters is therefore a contested and political debate rather a neutral accumulation of factual data. How researchers manage this varies. Research paradigms are one way in which research engages with knowledge. They frame knowledge within epistemological and (...) ontological philosophies. In this paper, I will explore this view in relation to neo‐positivism, qualitative research, Foucault and critical realism. I will argue that if nursing knowledge is to be effective it needs to acknowledge the political, particularly in the context of neoliberalism. Healthcare systems are having to cope with a social world increasingly dominated by market fundamentalism, extreme levels of inequality and a rise in xenophobia. These forces are undermining the provision of ethically sound health care, misdirecting research practice and contributing to a discourse of dehumanization. These forces need to be challenged politically and I will argue that epistemologically diverse approaches, alongside a realist ontology can provide a way forward for nursing research. (shrink)

Resemblance Nominalism is the view that denies universals and tropes and claims that what makes F-things F is their resemblances. A famous argument against Resemblance Nominalism is Russell's regress of resemblances, according to which the resemblance nominalist falls into a vicious infinite regress. Aristocratic Resemblance Nominalism, as opposed to Egalitarian Resemblance Nominalism, is the version of Resemblance Nominalism that claims that what makes F-things F is that they resemble the F-paradigms. In this paper I attempt to show that a recently (...) advocated strategy to stop Russell's regress by using paradigms does not succeed. (shrink)

The Beiträge zur Philosophie mandates a paradigm shift in Heidegger scholarship. In the face of (1) widespread disarray in the current model, the new paradigm (2) abandons Sein as a name for die Sache selbst, (3) understands Welt/Lichtung/Da as that which gives being, (4) interprets Dasein as apriori openedness rather than as being-there, (5) understands the Kehre as the interface of Geworfenheit and Entwurf, not as a shift in Heidegger's thinking, (6) interprets Ereignis as the opening of the (...) Da rather than as appropriation, and (7) understands human finitude as what gives all forms of being and all epochs in the history of being. The conclusion alludes to the function of Mitdasein (co-openness) as die Sache selbst. (shrink)

In this article I intend to give more attention to Pufendorf's ideas than has been the custom among international relations theorists. The main focus will be upon Pufendorf's distillation and conceptualization of the implications of Westphalia in terms of sovereignty and the integrity of states. Furthermore, his extension of the Aristotelian classification of types of state, and his attempts to go beyond Bodin's and Hobbes's theories of sovereignty, provide the vocabulary and concepts in terms of which the different international actors (...) of the late seventeenth century could be understood. In this respect the focus is altogether different from Linklater. My emphasis upon the historical and emblematic character of the Peace of Westphalia, the personification of the state and its animation by sovereignty, which serves to facilitate Pufendorf's exploration of the idea of a system of states, and my suggestion that his ideas are not wholly redundant and may be used to explore some facets of a modern states system, serve considerably to extend Forsyth's brief analysis. (shrink)

This essay examines and compares two paradigms of technology, nature, and social life, and their associated environmental impacts. I explore moving from technocratic paradigms to the emerging ecological paradigms of planetary person ecosophies. The dominant technocratic philosophy's guiding policy and technological power is mechanistic. It conceptualizes nature as a resource to be controlled for human ends. Its global practices are drastically altering the integrity of the planet's ecosystems. In contrast, the organic, planetary person approaches respect the intrinsic values of all (...) beings. Deep ecology movement principles give priority to community and ecosystem integrity. These deep ecology movement principles guide the design and applications of technology by principles following from ecological understanding. I describe this shift in philosophical paradigms and how it affects our perceptions, values, and actions. (shrink)

Kuhn's distinction of within- and between-paradigm thinking can be extended using his notion of a problem-field. Hull's notion of populational variation applies within paradigms; his type specimen approach allows one to analyze disagreement and identify the problem-field. Categories of questions or problem frames can also partition debate, establishing interparadigm variation. A case where multiple simultaneous paradigms compete highlights the role of empirical domains. The Ox-Phos Controversy in bioenergetics (1961-1977) serves as a case study. Conclusions are framed as strategies for (...) scientists. (shrink)

Catherine Beattie; The Paradigm Case Argument: its use and abuse in education, Journal of Philosophy of Education, Volume 15, Issue 1, 30 May 2006, Pages 77–86.

Paradigme universale -- Pornind de la un zâmbet -- Jocul -- Timpul -- Întâlnirea extremelor.

The new Bayesian paradigm in the psychology of reasoning aims to integrate the study of human reasoning, decision making, and rationality. It is supported by two findings. One, most people judge the probability of the indicative conditional, P(if A then B), to be the conditional probability, P(B|A), as implied by the Ramsey test. Two, they judge if A then B to be void when A is false. Their three-valued response table used to be called ‘defective’, but should be termed (...) the de Finetti table. We show how to study general de Finetti truth tables for negations, conjunctions, disjunctions, and conditionals. (shrink)

This book provides a synthesis of four versions of program semantic—srelational semantics, predicate transformer semantics, information systems, and domain theory—showing, through an exhaustive case study analysis, that it is possible to do back-and-forth translation from any of these versions of program semantics into any of the others, and demonstrating that while there are many variations of each, in principle they may be thought of as intertranslatable.

From time to time philosophers and scientists have made sensational, provocative claims that certain things do not exist or never happen that, in everyday life, we unquestioningly take for granted as existing or happening. These claims have included denying the existence of matter, space, time, the self, free will, and other sturdy and basic elements of our common-sense or naïve world-view. Around the middle of the twentieth century an argument was developed that can be used to challenge many such skeptical (...) claims based on linguistic considerations, which came to be known as the Paradigm Case Argument ... (shrink)