Scientific evidence of the homeopathic epistemological model

Homeopathy is based on principles and a system of knowledge different from the ones supporting the conventional biomedical model: this epistemological conflict is the underlying reason explaining why it is so difficult to accept by present-day scientific reason. To legitimize homeopathy according to the standards of the latter, research must confirm the validity of its basic assumptions: principle of therapeutic similitude, trials of medicines on healthy individuals, individualized prescriptions and use of high dilutions. Correspondingly, basic research must supply experimental data and models to substantiate these principles of homeopathy, whilst clinical trials aim at confirming the efficacy and effectiveness of homeopathy in the treatment of disease. This article discusses the epistemological model of homeopathy relating its basic assumptions with data resulting from different fields of modern experimental research and supporting its therapeutic use on the outcomes of available clinical trials. In this regard, the principle of individualization of treatment is the sine qua non condition to make therapeutic similitude operative and consequently for homeopathic treatment to exhibit clinical efficacy and effectiveness.

Isoprophylaxis is neither homeoprophylaxis nor homeopathic immunization, but isopathic immunization unsupported by the homeopathic epistemological model: A response to Golden

Homeopathy might be employed for the prevention of epidemic diseases (homeoprophylaxis) provided remedies are selected on an individual basis in compliance with the ‘principle of symptom-based similitude’ and according to the totality of symptoms peculiar to a given epidemic (remedy of the ‘epidemic genius’ or ‘genus epidemicus), as countless examples in the literature show. The use of nosodes for the prevention of epidemic diseases (isoprophylaxis), i.e., selected based on the ‘principle of etiological identity’ with full neglect of symptom-based individualization and pathogenetic trials, is not supported by the homeopathic epistemological model. As long as there are no reliable scientific evidences attesting to its efficacy and safety, ‘isopathic immunization’ might not be indicated as a regular replacement of classical immunization, as it would mean a transgression of the bioethical principles of beneficence and non-maleficence. Although many homeopathic practitioners systematically indicate that practice, it is condemned by homeopathic institutions worldwide. In this article, I elaborate on epistemological, ethical and scientific features of these disparate approaches to prophylaxis, which I had summarily addressed in a previous review.

On Epistemology in Archaeology: Critique of the Text “Archaeological excavation from Epistemological Perspective” by Marko Porčić

The paper is the reaction to the contribution by Marko Porčić in this volume of Issues in Ethnology and Anthropology, presenting his views on the epistemological character and status of excavation in the archaeological process of knowledge acquisition. Here it is argued that the analysis of Porčić is simplified, non-consequential and founded upon the outdated concepts of epistemological analysis of science, which takes into account only the internal disciplinary epistemology and sharply divides theory from practice, thus considerably lowering the potential for research of archaeological epistemology. Discussing a research field, especially a humanistic one such as archaeology, exclusively in the light of its own categories and concepts and ways of thinking inevitably leads to massive reduction in understanding of knowledge production. If the ideal of so-called hard sciences, followed by Porčić, was a severe detachment of objects from subjects, supposedly leading to guaranteed neutrality (objectivity) of knowledge – the first half of the 20th century ideal, today abandoned in many respects even in hard sciences themselves – the constitutive element in humanistic disciplines is (auto)reflexivity and interactivity of researchers in respect to “other people and their work”, and therefore a completely different role of “subject” and their surroundings. Following his internalist approach, Porčić attempts to approach the epistemic structure of archaeology and its modes of knowledge building from the point of view of the so-called (by the author himself) general epistemological model, according to which a research starts by shaping a previous statement (hypothesis), followed by testing and final verification of a new knowledge. Attempting to preserve the “neutrality” of epistemological analysis, Porčić does not take into account the fact that every knowledge, including the scientific one, is historically and culturally conditioned; this fact, which is the foundation of every consideration of knowledge and ways of its production, particularly apparent in humanistic disciplines, is also present in the epistemology of hard sciences, to which Porčić refers. His perseverance to remain strictly in the domain of “theory” and complete neglect of the role of practice in the process of knowledge acquisition is expressed in a string of completely false statements, such as e.g. (theoretical) redundancy of archaeological excavations, or finitude (limitedness) of archaeological inquiry, reached upon by simple syllogistic exercises, often starting by erroneous or tautological premises. Perhaps the most eloquent illustration of the inadequacy of the so-called general epistemological model for archaeology is the neglect of preventive archaeology – today amounting to more than 90% of all archaeological fieldwork in Europe. However, Porčić practically denies all epistemological value to this work, persevering in the extremely reductive view of archaeology, and at the same time neglecting important epistemological perspectives of the discipline.

The downgrading of pain sufferers’ credibility

Background The evaluation of pain remains one of the most difficult challenges that healthcare practitioners face. Chronic pain appears to affect more than 35% of the population in the West, and indeed, pain is the most common reason patients seek medical care. Despite its ubiquity, studies in the last decades reveal that many patients feel their pain is dismissed by healthcare practitioners and that, as a result, they are denied proper medical care. Buchman, Ho, and Goldberg (J Bioethic Inq 14:31-42, 2017) point to this phenomenon as a form of “epistemic injustice”: an unfair and harmful downgrading of credibility affecting some individuals and groups, which prevents them from receiving appropriate and beneficial medical care. Methods By exploring the existing literature on this downgrading of patients’ credibility written by healthcare professionals and scholars in medical humanities, I identify and examine the reasons patients are often not believed about their pain and why healthcare is too-often unhelpful or hurtful to people presenting with chronic pain. I also explore to what extent it is possible to forge an alternative epistemological model. Results I suggest that most of the causes of this downgrading of patient’s credibility result from either the difficulty in communicating pain or the widespread belief that pathology is always the result of objective tissue damage. I examine whether pain has to be effectively communicated and have an objective cause in order for it to be deemed credible. In the end, I argue that in the case of pain, both communication and objectivity are highly problematic. Conclusions I conclude by suggesting that, although alternative epistemological models might be impossible to build, believing patients has both moral and clinical benefits, and this warrants further research.

Ivan Turgenev als Netzwerker: Digitale Kuratierung seiner europäischen, insbesondere deutschen literarischen Kontakte (am Beispiel seines Briefwechsels vom Juni 1868 bis Mai 1869)

The Russian writer Ivan Sergeevič Turgenev (1818–83), who lived in Western Europe (Germany, England, and France) during the second half of his life, is considered the most important mediator between Russia and Europe in the nineteenth century due to his wide and intensive contacts in East and West. The paper aims to trace Turgenev’s literary and cultural contacts using the epistemological model of the net and current methods of analyzing social networks on a quantitative and qualitative level. In concrete terms, Turgenev’s postal relations from a single year (from June 1868 to May 1869) are presented and evaluated in tabular form and as GEPHI graphs. Beyond the purely quantitative network visualization and viewing, the attempt is made to provide a cultural weighting of the exchange, especially of Turgenev’s German contacts. The network-specific weighting of these contacts results in a different emphasis than usual in Turgenev research, which focuses on Turgenev’s contacts with important German writers. The qualitative analysis carried out on the basis of the visualization shows that Turgenev’s contacts with literary celebrities such as Theodor Storm, Berthold Auerbach, and Paul Heyse proved to be weak ties. In contrast, his relationship with the little-known literary figure Ludwig Pietsch deserves to be called a strong tie. Turgenev’s position and agency in the network can be described with Burt as a “broker” attitude.

O ensino de probabilidade na licenciatura em matemática: considerações para um modelo epistemológico de referênciaThe Teaching of Probability in the Degree in Mathematics: considerations for an epistemological model of reference

ResumoNeste artigo discutimos uma proposta de modelo epistemológico de referência (MER) para o ensino de probabilidade na licenciatura em matemática. A proposta é parte dos resultados da tese de doutoramento do primeiro autor, que buscou caracterizar o lugar do sujeito psicológico na teoria antropológica do didático (TAD). A tese analisa o funcionamento de um sistema didático no qual o objeto de saber era a probabilidade e suas noções. O MER cumpre a função de apresentar criticamente uma alternativa aos processos de ensino existentes numa dada realidade institucional. Usando as ferramentas da TAD, observamos que a ecologia em torno da probabilidade na instituição analisada não levava em consideração as demandas formativas dos futuros professores, corroborando os apontamentos de pesquisas no âmbito nacional e internacional. O resultado dessa análise foi a construção da proposta que assume como pilares as questões epistemológicas, didáticas e psicológicas que envolvem o conceito de probabilidade na formação de professores.Palavras-chave: Modelo epistemológico de referência (MER), Teoria antropológica do didático (TAD), Formação de professores de matemática, Probabilidade e estatística.AbstractThis article discusses a reference epistemological model (REM) proposal for teaching probability in mathematics teaching degree. The proposal is part of the results of the first author’s doctoral dissertation that sought to characterise the place of the psychological subject in the anthropological theory of the didactic (ATD). The dissertation analyses the functioning of a didactic system where probability was the object of knowledge. The REM fulfils the role of critically presenting an alternative to the existing teaching processes in a given institutional reality. Using the ATD tools, we observed that the ecology around probability in the institution analysed did not take into account the formative demands of the prospective teachers, corroborating the research notes at national and international levels. The result of this analysis was the construction of the proposal that takes as its pillars the epistemological, didactic, and psychological issues that involve the concept of probability in teacher education.Keywords: Reference epistemological model (REM), Anthropological theory of the didactic (ATD), Mathematics teacher education, Probability and statistics.ResumenEn este artículo presentamos una propuesta para un modelo epistemológico de referencia (MER) para la enseñanza de probabilidad en la licenciatura en matemáticas. La propuesta es parte de los resultados de la tesis doctoral del primer autor, que buscó caracterizar el lugar del sujeto psicológico en la teoría antropológica de lo didáctico (TAD). La tesis analiza el desenrollar de un sistema didáctico en el que el objeto del conocimiento era la probabilidad y sus nociones. El MER cumple la función de presentar críticamente una alternativa a los procesos de enseñanza existentes en una realidad institucional dada. Utilizando las herramientas TAD, observamos que la ecología en torno de la probabilidad en la institución analizada no llevaba en cuenta las demandas de capacitación de los futuros docentes, corroborando las notas de investigación a nivel nacional e internacional. El resultado de este análisis fue la construcción de una propuesta que toma como pilares las preguntas epistemológicas, didácticas y psicológicas que involucran el concepto de probabilidad en la formación docente.Palabras clave: Modelo epistemológico de referencia (MER), teoría antropológica de la didáctica (TAD), Formación del profesorado de matemáticas, Probabilidad y estadística.

Superficiality and Representation: Adding Aesthetics to “Knowledge without Truth”

This article has two parts. The first one compares the ontological and epistemological implications of two main philosophical stances on how reality relates to appearance. I call the first group the “plane of superficiality,” where reality and appearance are the same; there is no gap between what a thing is and how it manifests itself. I call the second group “volume of representation,” in which reality is beyond appearances; there is an insurmountable gap between the thing and its phenomena. The second part of the article focuses on Graham Harman’s Object-Oriented Ontology (OOO) as the second group’s contemporary position. Within the OOO epistemological model of “knowledge without truth,” Harman’s schema of the observer’s participation in the object’s knowledge production is questioned. Alternatively, based on the notion proposed here of “flat representativity” in which each appearance is equally valuable to represent different aspects of the object, I argue for the full spectrum of the sensual as the basis for “knowledge without truth.” In particular, the aesthetic method, excluded from Harman’s concerns about knowledge, is suggested as another contribution to the episteme.

Posisi Ilmu Bahasa Arab dalam Kajian Islam (Perspektif Filsafat Ilmu)

Science and religion are both tools for searching the truth, even though they cannot be categorized as something similar. Islam as a religion, is certainly one of the tools for humans to seek the truth. In Islamic studies, there are three models of thinking to determine the location of the authority of truth, which later by al-Jabiri is matched with the epistemological model popular in Islamic studies, one of which is the epistemology of bayani. Based on this bayani epistemology that to find a truth in Islamic studies, it must refer to the text. The text which is the main source of truth in Islamic studies is the Qur'an and hadith. Qur'an and hadith are arranged in Arabic. From here it is clear that there is an important role or position in Arabic science in Islamic studies. Based on the study by the author that the position of Arabic language science in Islamic studies is as a tool to find the truth or study the contents contained in the Qur'an and the Sunnah which are sources of truth in Islamic studies and the main sources of Islamic teachings. So that the contents of the Qur'an and the Sunnah can be understood by the followers of Islam (Muslim) appropriately and avoid mistakes in the meaning of its contents. Keywords: Arabic Language Science, Islamic Studies