Blurred Engineering Identities in Megascience

The scientific community engaged in research practices of high-energy physics in megascience laboratories is constituted by various subcommunities. These subcommittees are involved in engineering activities and preoccupied by phenomenal analyses. In recent decades, interdisciplinary accelerator and detector researchers, whose work is rooted in engineering, have replaced the experimentalists and instrumentalists of the 1970s; however, the role of pure theorists has remained essentially unchanged. In this article, the author clarifies the roles and specializations of these groups and explicate community members' blurred professional identities; the emphasis lies on engineering specialists and experimentalists. This research also attempts to clarify the reasons for the substantial imbalance of prestige among groups and how it is associated with access to highly valued epistemic practices such as articulating statements regarding natural phenomena. This paper applies an ethical theory framework to reveal how the lack of access to phenomenal knowledge expression—despite mediated contribution to knowledge production—creates participatory epistemic injustice. Finally, the author suggests ways to address this problem.

Advancements in the Evolution of Human Capacities to Know

The premise of this paper is that there are three distinct and hierarchical ‘categories of knowledge’ (Pharoah 2018). The first of these is physiological knowledge which is acquired over generations through the interaction between replicating lineages and the environment. This interaction facilitates the evolution of meaningful physiological structures, forms, functions, and qualitative ascriptions. Second, there is phenomenal knowledge which is qualified by the utilisation of real-time experience to effect an individuated spatiotemporal subjective perspective. This capability requires sophisticated cognitive capabilities. Conceptual knowledge is the third category and constitutes a network of abstracted principles about the spatiotemporal and phenomenal world of experience. From this starting premise, I argue that human knowledge can still be viewed as impoverished because of the absence of the next category which has not yet emerged. I suggest that this category will be apparent when a fuller understanding is acquired concerning the dynamic nature of concept construction and structuring. This will demand a transdisciplinary and multimodal approach.

Musical Minimalism and the Metaphysics of Time

I defend in this paper the thesis that there is a complex relation between minimalist musical works and the metaphysics of time, involving ontological, epistemological and axiological issues. This relation is explained by means of three sub-theses. The first one is that minimalist musical works literally exemplify –in Goodman’s sense– the properties ascribed to time by the metaphysical static view: 1) minimalist works intrinsically possess those properties by being composed according to the technique of minimal repetition; 2) they extrinsically refer to those properties in virtue of pragmatic processes of accommodation of disagreements on what is taken to be common ground in a particular musical context. The second sub-thesis is that, in exemplifying those properties, minimalist musical works are valuable from two perspectives: a formalist one, according to which minimalist works purify the concept of what a musical work is; and a cognitive one, insofar they allow us to obtain phenomenal knowledge of what it is like to experience time as the static view conceives it. The third sub-thesis is that each particular minimalist musical work is valuable insofar it achieves either the formalist or the cognitive goals in an original way.

A Foreign Culture Baptised: Roberto de Nobili and the Jesuits

Roberto de Nobili (1577-1656) was a key figure in the history of Christian missions in India. Based in Madurai, capital of a Hindu kingdom, he tried to reach the local Brahmins by accommodating completely to their way of life. He mastered Indian languages and studied the holy scriptures of Hinduism thoroughly. In many writings, he testified to a remarkable acquaintanceship of Hindu thinking and spirituality. His dialogical attitude brought him into conflict with both conservative Hindus and the leaders of his own Jesuit order. Later generations admired ‘the Christian sannyāsī’ for his phenomenal knowledge of languages and scriptures and his daring attempts to design Indian means of expression for the gospel. However, during the last quarter of a century, De Nobili has been criticized by Dalit theologians because of his complete adjustment to caste relations, including discrimination against low-caste people.

Erkendelsens former

This article explores various ways to distinguish different forms of knowledge. Such an investigation has an obvious practical relevance in light of the current popularity of the concept of knowledge in public discussions about education, business and politics. It is of particular importance to distinguish different “formats” of knowledge, like propositional knowledge, knowledge-how, phenomenal knowledge etc. The received distinctions in this field turn out to be insufficiently precise, and there is a problematic tendency to equate forms of knowledge which are not necessarily identical, e.g. practical knowledge, tacit knowledge and knowledge-how. The standard notions of reflexive knowledge are also in need of further clarification.

ILMU ḤUḌŪRĪ Khazanah Epistemologi Islam

Knowledge of the presence (ḥuḍūrī) with mystical experience as describe above is deemed the most popular models of knowledge in Islamic philosophy at the same coloring methodology and epistemology of Islam. Through logical arguments, semantic analysis and epistemo¬logy sharp Suhrawardī considered very successfully demonstrate authenticity huduri science as a science model of non-representational. Among the classical epistemological problems that have not been resolved until now -but able to be dissected in clear and distinct- is about the relationship of subject and object of knowledge, that is the problem more acute in modern Western philosophy. What is interesting is when when to review the issues very carefully and consistently Mehdi directing and bringing the students (who interest in Islamic philosophy) into the recesses of the inner world and the dialogue with the depth of their own existence. It is undeniable that Ha'iri Mehdi Yazdi take existentialist philosophy illumination Suhrawardī and MullaṢadrā as a main reference, as he learned the lesson of Plato, Aristotle, Plotinus, Ibn Sīnā, and al-Ṭūsī, citing the idea of a number of Western philosophers were actually familiar with the science huduri that he wanted to offer. However unique, he expertly directs their ideas to the conclusion that it is inevitable for us to acknowledge the existence of non - phenomenal knowledge. Abstrak:Pengetahuan dengan kehadiran (ḥuḍūrī) dibarengai pengalaman mistik seperti yang paprkan diatas dipandang model pengetahuan yang paling populer dalam filsafat Islam sekaligus mewarnai metodologi dan epistemologi Islam. Melalui argumen-argumen logis, analisis semantik dan epistemologi yang tajam Suhrawardī dipandang sangat berhasil mendemonstrasikan keautentikan ilmu huduri sebagai sebuah model ilmu non-representasional. Diantara problem-problem klasik episte-mologis yang belum terselesaikan hingga kini—tetapi mampu dibedah secara clear dan distink—adalah tentang hubungan subjek dan objek pengetahuan, yang problemnya makin akut dalam filsafat Barat modern. Yang menarik adalah ketika ketika mengulas masalah-masalah itu Mehdi sangat cermat dan konsisten mengarahkan dan membawa para murid-muridnya (peminat filsafat Islam) memasuki relung-relung dunia batin dan berdialog dengan kedalaman eksistensi mereka sendiri. Tak dapat dipungkiri bahwa Mehdi Ha’iri Yazdi mengambil filsafat iluminasi Suhrawardī dan eksistensialis MullaṢadrā sebagai acuan utamanya, seraya memetik pelajaran dari Plato, aristoteles, Plotinus, Ibn Sīnā, dan al-Ṭūsī, mengutip gagasan sejumlah filosof Barat yang sebetulnya asing dengan ilmu ḥuḍūrī yang hendak ia tawarkan. Akan tetapi uniknya, dengan piawai ia mengarahkan gagasan-gagasan mereka kepada penarik¬an kesimpulan bahwa adalah tak terelakkan bagi kita untuk mengakui eksistensi pengetahuan non-fenomenal itu. Keywords: ilmu ḥuḍūrī, khazanah, epistemologi, cogito ergo sum, atheisme.