A critical note on the scientific conception of economics: claiming for a methodological pluralism

Opponents of mainstream economics have not yet called attention to the lack of in-depth examination of the general scientific conception of modern economics. However, economic science cannot consistently fulfil the epistemological and ontological requirements of the scientific standards underlying this conception. What can be scientifically recognized as true cannot be answered, neither through the actual ontological structure of the object of observation nor through a methodological demarcation. These limitations necessarily lead to the claim for both a pragmatic and a radical methodological pluralism.

KARAKTERISTIK PEMIKIRAN USUL AL-FIQH IMAM AL-GHAZALI DALAM KITAB AL-MUSTASFA MIN ‘ILM AL-USUL

Imam al-Ghazali is a writer and thinker encyclopedic. The work of al-Ghazali covers a wide range of scientific branches of Islam. Theology, philosophy,tasawwuf and jurisprudence (fiqh). Al-Ghazali describes the scientific conception ofusulal-fiqh, including definition of usul al-fiqh. Its position in the structure andscope os Islamic scholarship. Al-Ghazali defines the usul al-fiqh as a science thatexamines the sources (orgins) law, the terms of validity and model, structure andmethod of oppointment to the law. Usul al-fiqh as defined is a noble thought is ascience because it has the potential of combining reason and revelation. Disciplineis explicitly different from the science of kalam (theology) which is “kulli” anIslamic science that is particular, because it is concerted is a discussion on the legalarguments of personality. It’s as tafsir, hadith, and tasawwuf. In hierarchic usulalfiqhunder the umbrella of theology.

Clay and Common Ground: Clanships and Polyspirited Embodiment

In this article, I explore embodiment within discourses on trans and two-spirit through a consideration of polyspirited(many-spirited) within the context of Indigenous and transnational stories of clay. Two main articulations spiral out from embodiments of the polyspirited: 1) that embodiment is not limited to one or two spirits but potentially many spirits operating through or within the body collectively in reciprocal relationality; and 2) that stories of clay teach us that the Westernized scientific conception of the human body is limited in its capacity to articulate what it means to be in relation. By understanding clay stories, we begin to comprehend that we are potentially more than two-spirit peoples.

Les empêchements de la mémoire

This article begins with a presupposition regarding Ricœur’s approach to memory and forgetting in Memory, History, Forgetting. His reflections on “just memory” occur within a French political landscape that suffers from “commemorative bulimia,” as Pierre Nora put it in Les lieux de mémoire (Realms of Memory). The article contrasts the opposition to the import of subjective emotions from a rigorous scientific conception of memory (Nora), with living memory as the transcendental condition of our relationship to the past (Ricœur). This confrontation underscores the ethical dimension of the politics of memory and of the collective practices of forgetting and amnesia. According to Ricœur, Freud’s hypotheses concerning trauma and mourning should serve as the best suited model for a task that aims for a just historical narrative.

The Form of the Novel

This chapter assesses Germaine de Staël's reckoning with the “new genres or sub-genres characteristic of realism,” the Bildungsroman and its British analogues, the Anglo-Irish national tale and Scottish historical novel, formed in the “novelistic revolution” of European Romanticism. Modeling the scientific conception of human nature as a developmental entity or emergent phenomenon, these new genres or subgenres rehearse a universal formation of species being—a Bildung der Humanität—through the ontogenetic narrative of subject formation. Staël's broad target is the structural exclusion of women from the category that underwrites the new forms of the novel: the Enlightenment's grand universal particular, “man.” And yet, excluded from the new conception of humanity, women were most fully expressive of it. Where men are fixed in a social taxonomy, like animals in the system of nature, women possess the plasticity and fluidity, the capacity to move up and down the scale of being, that are specific markers of the human in late Enlightenment anthropology.

LINGUISTIC CONCEPTION AND LINGUISTIC THEORY IN DISCOURSE MEASUREMENT

The article makes an attempt to distinguish between the concepts of scientific theory and scientific conception as functional components of scientific discourse. Both forms of scientific knowledge are interpreted as integral systems of scientific information based on logically reasoned or empirically proven data of rational nature. The fundamental difference between theory and conception is their functional and pragmatic orientation. The theory is understood as logically systematized scientific information of a substantive nature, and the conception is understood as methodologically organized scientific information of a philosophic and subjective character. The author suggests considering the conception as a hierarchically higher and more significant discursive level of organization of scientific knowledge, since the internal integrity and external compatibility of scientific theories completely depends on their discursive consistency within a single conception. The formation of the conception has expressive discursive character, since the conceptions arise in the scientific and philosophic interaction of views. In turn, the author considers the methodology and methodological bases, that make it consistent, to be the core of each scientific conception. The assessment of any linguistic theory should be based on clarifying the methodological essence of scientific conception within which this theory was created.