Shabbat An Epistemological Principle for Holiness, Sustainability, and Justice in the Pentateuch

2018 ◽  
pp. 53-82
Author(s):  
Marvin A. Sweeney
Keyword(s):  
Epistemological Principle

The Epistemic Norms of Action

2017 ◽  
Author(s):  
Mikkel Gerken
Keyword(s):  
Explanatory Power ◽  
Epistemic Norm ◽  
Epistemic Normativity ◽  
Epistemic Norms ◽  
Knowledge Norm ◽  
Knowledge Ascriptions ◽  
Epistemological Principle ◽  
Knowledge Norms

Chapter 6 concerns the normative relationship between action and knowledge ascriptions. Arguments are provided against a Knowledge Norm of Action (KNAC) and in favor of the Warrant-Action norm (WA). According to WA, S must be adequately warranted in believing that p relative to her deliberative context to meet the epistemic requirements for acting on p. WA is developed by specifying the deliberative context and by arguing that its explanatory power exceeds that of knowledge norms. A general conclusion is that the knowledge norm is an important example of a folk epistemological principle that does not pass muster as an epistemological principle. More generally, Chapter 6 introduces the debates about epistemic normativity and develops a specific epistemic norm of action.

Shapeshifters and Colombe’s Folds

2021 ◽  
pp. 437-456
Author(s):  
Tamara Tomić-Vajagić
Keyword(s):  
Epistemological Principle

The collaboration between William Forsythe and Issey Miyake in Ballett Frankfurt’s The Loss of Small Detail (1991) includes the Colombe dress, used in the finale of the first act, “the second detail.” If seen as a parallel choreographic object in Forsythe’s work, Miyake’s Colombe as “one piece of cloth” concept suggests the fold (Deleuze, 1993) as a potent epistemological principle that unites various versions of the work. Used in the solo dance that bridges two acts, the Colombe dress via the figure of fold visually hints at Forsythe’s choreographic gestures that open out balletic épaulement through “disfocus.” When Miyake’s and Forsythe’s topological gestures are juxtaposed, their discrete works reveal analogous shapeshifting that promotes multidirectional links between ballet and fashion as artistic forms that use historical and cultural frictions to fold into contemporaneity.

Border Thinking and the Colonial Difference

2012 ◽  
Author(s):  
Walter D. Mignolo
Keyword(s):  
Latin America ◽  
World System ◽  
Spanish America ◽  
Modern World ◽  
Colonial Experience ◽  
The Caribbean ◽  
Colonial Histories ◽  
Epistemological Principle ◽  
Border Thinking

This chapter explores theoretical responses to and departures from the modern world system. The first part looks into Anibal Quijano's concept of “coloniality of power” and Enrique Dussel's “transmodernity” as responses to global designs from colonial histories and legacies in Latin America. The second part is devoted to Abdelkhebir Khatibi's “double critique” and “une pensée autre” (an other thinking) as a response from colonial histories and legacies in Maghreb. The chapter also studies Edouard Glissant's notion of “Créolization,” proposed to account for the colonial experience of the Caribbean in the horizon of modernity and as a new epistemological principle. These perspectives, from Spanish America, Maghreb, and the Caribbean, contribute today to rethinking, critically, the limits of the modern world system—the need to conceive it as a modern/colonial world system and to tell stories not only from inside the “modern” world but from its borders.

scholarly journals ¿Existe conocimiento epistémicamente irracional?

2019 ◽  
Vol 22 (2) ◽  
pp. 229-249 ◽  
Author(s):  
Manuel Pérez Otero
Keyword(s):  
Epistemic Justification ◽  
Perceptual Knowledge ◽  
Epistemological Principle

I present an epistemological puzzle about perceptual knowledge and its relation to the evaluation of probabilities. It involves cases, concerning a given subject S and a proposition P in a determinate context, where apparently: S has perceptual knowledge of P; the epistemic justification S has for believing Not-P is much greater than her epistemic justification for believing P. If those two theses were true, the following very plausible epistemological principle would fail: If S knows P, then the epistemic justification S has for believing Not-P is not greater than her epistemic justification for believing P. I offer a solution to the puzzle, which is compatible with basic intuitions and theses of orthodox Bayesianism.

scholarly journals Husserl’s Project of Ultimate Elucidation and the Principle of All Principles

2019 ◽  
Vol 50 (3) ◽  
pp. 285-296
Author(s):  
Philipp Berghofer
Keyword(s):  
Ultimate Source ◽  
Epistemological Principle ◽  
Ultimate Principle ◽  
First Philosophy

AbstractIt is well known that Husserl considered phenomenology to be First Philosophy—the ultimate science. For Husserl, this means that phenomenology must clarify the ultimate phenomenological-epistemological principle that leads to ultimate elucidation. But what is this ultimate principle and what does ultimate elucidation mean? It is the aim of this paper to answer these questions. In section 2, we shall discuss what role Husserl’s principle of all principles can play in the quest for ultimate elucidation and what it means for a principle to be ultimately elucidating (letztaufklärend) and ultimately elucidated (letztaufgeklärt). We will see that the Husserlian thesis that originary presentive intuitions are an immediate and the ultimate source of justification qualifies as the ultimate epistemological principle.

Qur’anic Pictures of the Universe: The Scriptural Foundation of Islamic Cosmology

2018 ◽  
Vol 35 (4) ◽  
pp. 62-62
Author(s):  
Gowhar Quadir Wani
Keyword(s):  
Modern Science ◽  
Scientific Data ◽  
Synthetic Approach ◽  
Self Disclosure ◽  
Islamic Studies ◽  
Epistemological Principle ◽  
The Many ◽  
Entire Cosmos ◽  
Qur'anic Exegesis ◽  
The Universe

The Qur’an, the divinely revealed scripture of Islam, is not merely a book of commandments and prohibitions. Rather, the bulk of the Qur’an is related to faith: divinely communicated answers to existential questions about the origin of life and universe, the place of humankind in the cosmos, the relation between human, cosmos, and Creator, and more. The Islamic viewpoint regarding the nature, origin, and destiny of the universe in relation with the Creator forms the subject matter of Islamic cosmology, and of this book.This book is part of the author’s larger, yet-unpublished project on the scientific exegesis of the Qur’an. Maintaining that the Qur’an presents multiple pictures of the universe, instead of a single monolithic picture, the author has divided the main content of the book into seven chapters among which the last five elaborate such “pictures”. These include the astronomical picture (chapter three), the architectural picture (chapter four), the picture of the cosmos as a divine kingdom (chapter five), the universe as a world of lights and darknesses (chapter six), and the human microcosm in the Qur’an (chapter seven). The first two chapters are concerned with Qur’anic definitions of the universe (chapter one) and an explanation for the multiplicity of Qur’anic pictures of the cosmos (chapter two). The book also includes an introduction, a bibliography (short but inclusive of the indispensable references), and a helpful index. The author’s method of arriving at a particular picture of the universe consists of a synthetic approach to the related verses dispersed in the different chapters of the Qur’an but unified thematically in a coherent way. The author himself argues that “the Qur’an features the Universe and its numerous pictures and images as one of its most attractive and interesting themes for human reflection and contemplation and scientific study” (4). Preferring the thematic and synthetic approach that is reflective of Islam’s holistic epistemology to the “piecemeal exegesis of one or two so-called cosmic or creation verses” as usually inspired by the reductionist epistemology of modern science, the author has blended revealed metaphysical data with empirical scientific data to portray different harmonious images of the universe. The author’s thematic engagement of the related Qur’anic verses and their synthesis into a coherent portrait of the Universe is intellectually stimulating and spiritually enlightening. In all this, the author has employed, as the central epistemological principle, the concept of “God’s Self Disclosure” as propounded by the celebrated esoteric exegete of Islam, Ibn ‘Arabi. According to this principle, the diversity in creation is actually reflective of God’s numerous attributes. Hence, the multiple pictures of the universe. In the first chapter of the book, the author elaborates Arabic terms (e.g., ‘ālamīn, khalq, kawn) used in the Qur’an in relation to the cosmos.The author engages their linguistic (lexical/semantic) details, their frequency in the Qur’an, and the relation between their first and last occurrence in the Qur’anic text. The chapter is loaded with insightful information on these verses from linguistic, thematic, and theological-philosophical perspectives; he seeks to arrive at metaphysical conclusions from etymological discussions, bridging a simple science with a complex one. In the following chapter, the author grapples with the cosmic unity in diversity, the multiple human visions of the universe despite its single divine vision, and the many subsystems of the universe (the angelic world, the human world, etc.) in order to justify the multiplicity of the Qur’anic pictures of the universe. In my humble opinion, this chapter is too short to satisfy this question; further, the reader may get confused regarding the relationship between the arguments and the conclusion. For example, while the author draws mainly on the Qur’anic word ‘ālamīn—interestingly, a morphological plural—to substantiate the multiplicity of the images of the universe in the Qur’an, he himself accepts that the Qur’an uses this word to mean the entire cosmos (27). The remaining five chapters of the book detail different Qur’anic terms and verses related to the cosmos, yielding the five “pictures” enumerated earlier. The discussion largely comprises thematic treatment of different related verses coupled with linguistic, theological/metaphysical, and scientific explanations. Yet what remains unanswered and intriguing is how far the Qur’anic pictures of the Universe correspond to modern scientific cosmology. What accounts for the Qur’anic style of allusive, cursory mentionof such cosmic terms? Are there layers of meaning in these verses which obtain variously for different audiences? How did the earlier generations of Muslims—especially the Companions of the Prophet, peace and blessings upon him—understand such verses? In sum, the book is a welcome contribution to the genre of scientific Qur’anic exegesis in general, and Qur’anic cosmology in particular. In my humble opinion, it is a must read for the students and scholars of Islamic Studies as well as those of other related fields. Gowhar Quadir WaniPhD candida Islamic Studies,ligarh Muslim University

The negative impact of scientific ideology on education about the moral status of animals

2017 ◽  
pp. 0-0
Author(s):  
Dorota Probucka
Keyword(s):  
Moral Status ◽  
Biological Mechanisms ◽  
Animal Suffering ◽  
Animal Consciousness ◽  
States Of Consciousness ◽  
American Zoologist ◽  
Observable Actions ◽  
Epistemological Principle ◽  
Moral Status Of Animals ◽  
Methods Of Treatment

The article presents an analysis of the ethical views of Bernard Rollin, an American zoologist and philosopher who examined how the education about the moral status of animals has been affected by the so-called scientific ideology. This way of thinking denies animal suffering and consciousness in stark contrast with our commonsense knowledge and collective human experience. Rollin points to positivism and behaviourism as twin philosophical and psychological sources of this scientific ideology. Positivism rejected the concept of consciousness as a subjective, metaphysical, unscientific, non-measurable state and separated science from values and ethics. Behaviourism further obstructed moral reflection on the acceptable methods of treatment of animals not only by eliminating the category of animal consciousness, but also by replacing the vocabulary to describe its experimental manifestations with one of observable actions (reinforcement and aversion). Behaviourism denies animal suffering and other states of consciousness on the epistemological principle that they are difficult to verify. This paradigm continues to be successfully applied in modern biomedical laboratories and blinds scientists to both the pain inflicted on animals and the moral repercussions of animal consciousness. Positivism and behaviourism alike cast animals as models and biological mechanisms to distort our understanding of their nature and justify their harm. The article presents an analysis of the ethical views of Bernard Rollin, an American zoologist and philosopher who examined how the education about the moral status of animals has been affected by the so-called scientific ideology. This way of thinking denies animal suffering and consciousness in stark contrast with our commonsense knowledge and collective human experience. Rollin points to positivism and behaviourism as twin philosophical and psychological sources of this scientific ideology. Positivism rejected the concept of consciousness as a subjective, metaphysical, unscientific, non-measurable state and separated science from values and ethics. Behaviourism further obstructed moral reflection on the acceptable methods of treatment of animals not only by eliminating the category of animal consciousness, but also by replacing the vocabulary to describe its experimental manifestations with one of observable actions (reinforcement and aversion). Behaviourism denies animal suffering and other states of consciousness on the epistemological principle that they are difficult to verify. This paradigm continues to be successfully applied in modern biomedical laboratories and blinds scientists to both the pain inflicted on animals and the moral repercussions of animal consciousness. Positivism and behaviourism alike cast animals as models and biological mechanisms to distort our understanding of their nature and justify their harm.

The Reception of the Truth at Baptism and the Church as Epistemological Principle in the Work of Irenaeus of Lyons

Ecclesiology ◽  
2011 ◽  
Vol 7 (3) ◽  
pp. 354-373
Author(s):  
Peter-Ben Smit
Keyword(s):  
First Principles ◽  
Community Of Faith ◽  
The World ◽  
Epistemological Principle ◽  
The Church ◽  
The Way

AbstractThis article explores the meaning of the statement made by Irenaeus of Lyons that the truth (i.e. the faith) is received at baptism. It is argued that what is meant here is the reception of true 'first principles' that allow the newly baptized to see the world fully as it is; the shape of these first principles is understood as integration into the church and its tradition. In this way, the integration of the newly baptized into a community of interpretation is the way in which s/he learns to see the world anew, namely from the perspective of the community of faith.

THE ARGUMENT FROM IGNORANCE AND ITS CRITICS IN MEDIEVAL ARABIC THOUGHT

2013 ◽  
Vol 23 (2) ◽  
pp. 171-220 ◽  
Author(s):  
Ayman Shihadeh
Keyword(s):  
Fourteenth Century ◽  
Twelfth Century ◽  
John Locke ◽  
Distinct Type ◽  
Tenth Century ◽  
Ibn Khaldun ◽  
Aristotelian Logic ◽  
Rational Theology ◽  
Epistemological Principle

AbstractThe earliest debate on the argument from ignorance emerged in Islamic rational theology around the fourth/tenth century, approximately seven centuries before John Locke identified it as a distinct type of argument. The most influential defences of the epistemological principle that ‘that for which there is no evidence must be negated’ are encountered in Muʿtazilī sources, particularly ʿAbd al-Jabbār and al-Malāḥimī who argue that without this principle scepticism will follow. The principle was defended on different grounds by some earlier Ashʿarīs, but was then rejected by al-Juwaynī, and was eventually classed as a fallacy by Fakhr al-Dīn al-Rāzī whoseNihāyat al-ʿuqūlcontains the most definitive and comprehensive refutation of classical kalām epistemology and the first ever defence of Aristotelian logic in a kalām summa. According to the eighth/fourteenth-century historian Ibn Khaldūn, this debate provided the main impetus for the philosophical turn that Ashʿarism took during the sixth/twelfth century.

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