共查询到20条相似文献,搜索用时 25 毫秒
1.
John S. Wilkins 《Synthese》2011,178(2):207-218
Creationism is usually regarded as an irrational set of beliefs. In this paper I propose that the best way to understand why
individual learners settle on any mature set of beliefs is to see that as the developmental outcome of a series of “fast and
frugal” boundedly rational inferences rather than as a rejection of reason. This applies to those whose views are opposed
to science in general. A bounded rationality model of belief choices both serves to explain the fact that folk traditions
tend to converge on “anti-modernity”, and to act as a default hypothesis, deviations from which we can use to identify other,
arational, influences such as social psychological, economic and individual dispositions. I propose some educational and public
policy strategies that might decrease the proportion of learners who find creationism and anti-science in general a rational
choice. 相似文献
2.
Dr. Penny J. Gilmer 《Science and engineering ethics》1995,1(2):173-180
Ethics in science is integrated into an interdisciplinary science course called “Science, Technology and Society” (STS). This
paper focuses on the section of the course called “Societal Impact on Science and Technology”, which includes the topics Misconduct
in Science, Scientific Freedom and Responsibility, and the Use of Human Subjects in Research. Students in the course become
aware not only of the science itself, but also of the process of science, some aspects of the history of science, the social
responsibilities of scientists, and the ethical issues in science. Teaching techniques include the instructor sharing experiences
as a scientist with the students, sharing books and resources with students, utilizing current sources of information like
the weekly “Science Times”, inviting guest speakers, and utilizing portfolios to assess student learning.
This paper was delivered orally at the National Academy of Sciences’ “Convocation on Scientific Conduct”, 6–7 June 1994. 相似文献
3.
This paper analyses how agricultural policy and science deal with the problem of increasing exploitation of low quality irrigation
water and consequent deterioration of water quality in the States of Punjab and Haryana in India. In these cereal growing
tracts the policy objective of food security is translated into production technologies, price protection and subsidies. Deterioration
of water quality is countered with technocentric solutions. The paper argues that the response of science to the complexities
involved in natural resource problems or in the scientific understanding of farmers partial response to technological solutions
recommended to improve degraded resources, is due to the existing “administrative rationalism” of natural resource bureaucracies.
This administrative rationalism, “the problem-solving discourse which emphasizes the role of the expert rather than the citizen”
allows policy and science to maintain their hierarchy in determining policy goals and technological solutions with scant ecological
or democratic concerns. Sustainable use of water demands institutional reform in agricultural policy and the agricultural
sciences.
With an inter-disciplinary training in the agricultural sciences and economics, her publications address the history of and
institutional reform in agricultural science, the evaluation of agricultural research, and the organization and measurement
of agricultural research effort. This paper is based on an in-house project on “Ex-post evaluation of soil science technologies,” conducted during 1997–2001, in collaboration with Sunita Sangar (then QHS Fellow,
NISTADS) whose Ph.D. thesis on the same topic has been submitted to IIT, Delhi in January 2002. Sunita Sangar has a degree
in the life sciences, and is interested in science and technology policy issues related to soil and water resources. The authors
are currently working on the NATP sponsored project, on an ecological economics framework for the evaluation of soil science
research in India. 相似文献
4.
Hilla Jacobson-Horowitz 《Philosophical Studies》2006,127(3):561-580
An important argument for the belief-desire thesis is based on the idea that an agent can be motivated to act only if her
mental states include one which aims at changing the world, that is, one with a “world-to-mind”, or “telic”, direction of
fit. Some cognitivists accept this claim, but argue that some beliefs, notably moral ones, have not only a “mind-to-world”,
or “thetic”, direction of fit, but also a telic one. The paper first argues that this cognitivist reply is deficient, for
only the “dominant” direction of fit of an attitude is responsible for its character and function. Further, it seems that
the dominant direction of fit of an attitude is determined by its psychological mode, and so all beliefs seem to have a dominant
thetic direction of fit, and to be motivationally inert. The main part of this paper, however, is devoted to explaining how
it is that attitudes, like moral attitudes, can truly have two directions of fit in a way which enables them to be both cognitive
and motivational. Reflection on the nature of beliefs suggests that the claim that the dominant direction of fit of an attitude
is determined by its psychological mode should be qualified. The reasons beliefs provide draw their authority for the agent
– their demanding nature – from the objects represented by these beliefs, and so, it is the beliefs’ content which determine
their dominant direction of fit, as far as their role in practical reasoning is concerned. Thus, in the sense relevant to
practical reasoning a belief with a normative content does have a dominant telic direction of fit. At the same time, in the
sense relevant to its satisfaction conditions a moral belief has a dominant thetic direction of fit, which underlies its classification
as a cognitive attitude. Cognitivists, then, can have it both ways. 相似文献
5.
On Genies and Bottles: Scientists’ Moral Responsibility and Dangerous Technology R&;D 总被引:1,自引:0,他引:1
David Koepsell 《Science and engineering ethics》2010,16(1):119-133
The age-old maxim of scientists whose work has resulted in deadly or dangerous technologies is: scientists are not to blame,
but rather technologists and politicians must be morally culpable for the uses of science. As new technologies threaten not
just populations but species and biospheres, scientists should reassess their moral culpability when researching fields whose
impact may be catastrophic. Looking at real-world examples such as smallpox research and the Australian “mousepox trick”,
and considering fictional or future technologies like Kurt Vonnegut’s “ice-nine” from Cat’s Cradle, and the “grey goo” scenario
in nanotechnology, this paper suggests how ethical principles developed in biomedicine can be adjusted for science in general.
An “extended moral horizon” may require looking not just to the effects of research on individual human subjects, but also
to effects on humanity as a whole. Moreover, a crude utilitarian calculus can help scientists make moral decisions about which
technologies to pursue and disseminate when catastrophes may result. Finally, institutions should be devised to teach these
moral principles to scientists, and require moral education for future funding. 相似文献
6.
Gerhard Schurz 《Synthese》2011,178(2):307-330
While “scientism” is typically regarded as a position about the exclusive epistemic authority of science held by a certain
class of “cultured despisers” of “religion”, we show that only on the assumption of this sort of view do purportedly “scientific”
claims made by proponents of “intelligent design” appear to lend epistemic or apologetic support to claims affirmed about
God and God’s action in “creation” by Christians in confessing their “faith”. On the other hand, the hermeneutical strategy
that better describes the practice and method of Christian theologians, from the inception of theological reflection in the
Christian tradition, acknowledges the epistemic authority of the best available tests for truth in areas of human inquiry
such as science and history. But this strategy does not assume that such tests, whose authority must be regarded as provisional,
provides authority for the warrant of affirming claims constituting the confessed “faith”. By attributing theological import
to claims advanced by appeal to the best available tests for truth in the practice of science, supporters of ID not only confuse
the epistemic authority of these tests with the normative authority of a faith community’s confessional identity, but impute
to scientific tests for truth a sort of authority that even goes beyond the “methodological naturalism” against which they
counterpose their claims. 相似文献
7.
Humans have a tendency to endorse teleological beliefs about the world. According to terror management theory, teleological
or purposeful beliefs about the world help people cope with the awareness of mortality. Though research is generally consistent
with this assertion, it has not been directly tested. Three studies tested and supported the notion that teleological beliefs
about the world serve a terror management function. In “Study 1”, experimentally elevated teleological beliefs reduced death-thought accessibility. In “Studies 2 and 3”, mortality salience increased teleological beliefs, even if this resulted in judgment errors. Alternative explanations were
tested and did not account for the findings. 相似文献
8.
John F. Miller 《Sophia》1973,12(3):11-23
Summary In every domain, the philosopher finds some principle which is unfalsifiable in so far as all experience is interpreted in
accordance with it. This principle is tautologous or analytic-within-its domain in that it defines fundamental terms with
which it characterizes experiences: Newton’s Laws define “mass” and “the equality of times”; the Principle of the Rectilinear
Propagation of LIght defines “light”; the Principle of Evolution defines “adaptation” and “natural selection”; and the Principle
of the Conservation of Energy defines “a closed system.” Moreover, each principle is employed as a methodological rule or
a tacit imperative to the investigator to interpret experience or to draw inferences in accordance with it. Nevertheless,
each principle has empirical content: not only by virtue of its place within its respective domain but also because there
are sufficient rules of correspondence which make the statement-form empirically relevant; not only because the principle
itself is taken to be true but also because empirical inferences are drawn in accordance with it. To construe these principles
as mere counterfactuals would be clearly incorrect. Counterfactuals, as Rescher would characterize them, are “belief-contravening
suppositions” because certain beliefs are excluded if one is to be consistent. Although this is certainly true of these principles,
the range of beliefs contravened is far larger than those beliefs excluded in mere laws of nature. For, to give up these principles
would be to give up explaining the entire domain of experience to which they are applicable. 相似文献
9.
Dimitri Ginev 《Journal for General Philosophy of Science》2001,32(1):27-37
This paper represents an attempt to articulate the basic principles of a hermeneutic philosophy of science. Throughout, the
author is at pains to show that both (i) overcoming epistemological foundationalism and (ii) insisting on the multiplicity,
patchiness, and heterogeneity of the discursive practices of scientific research do not imply a farewell to an analysis of
the constitution of science's autonomous cognitive structure. Such an analysis operates in two directions: “continuous weakening”
of epistemological foundationalism and “hermeneutic grounding” of a cognitive structure. Carrying out the analysis in both
directions leads to a (post) foundational picture of science. The main thrust of the first part of the paper is to outline
the tenets of a constitutional analysis of scientific research. This part focuses especially on the notion of “unified narrativestructures”
which refers to the “effective histories” of the main epistemic types of science.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
10.
Michael Huberman 《Knowledge, Technology, and Policy》1994,7(4):13-33
As a field of study, “research utilization” is at a turning point. Despite an accumulation of replicable findings, robust
constructs, even a “soft technology” for bridging the gap between theory and practice, we are still largely in the situation
of the distance between social problems of, let us say, conflict or inequality and the ability of social science to provide
credible, reliable and usable solutions. At the same time, the initial paradigms, suffering from hyperrationalism, have given
way to more transactional ones, and have been shaken by the tenets of postmodernism. Shaken, but not undone, as “middle-level”
constructs emerge, ones that appear to link the research community with a variety of professional communities in more meaningful
and durable ways.
Michael Huberman has been Visiting Professor of Education at Harvard University since 1991, where he teaches research methodologies
and conducts research on knowledge dissemination. He is also Senior Research Associate at the Network, Inc. 相似文献
11.
Lev Naumenko 《Studies in East European Thought》2005,57(3-4):233-248
To ascertain the context of Il’enkov’s philosophy, the author delves into the history of philosophy since the Sophists and
Plato. For Il’enkov, philosophy is not an abstract science “about everything,” but a study of ideas – forms which are identical
for thinking and being. These objective and universal forms of thought are explained as products and schemes of human activity
creating the world of culture and reified in its “smart” things. 相似文献
12.
Individualism is not only a Western tradition. In the Zhuangzi we can also identify some elements which may be appropriately attributed to “individualism.” However, due to its particular
cultural and philosophical background, Zhuangzian individualism has unique characteristics, which distinguish it from the
variety of other individualist thoughts that have emerged in the West. Zhuangzi has a dynamic and open view on individual
“self,” considering individuals as changing and unique beings rather than fixed and interchangeable “atoms”; he sets the unlimited
Dao as the ultimate source for individuals to conform to, thus releasing individual mind into a realm of infinite openness
and freedom. The Zhuangzian individualism is “inward” rather than “outward,” concentrating on individual spirit rather than
material interests and rights in social reality. The individualism in the Zhuangzi provides a spiritual space for the development of individuality in ancient China. It also provides an alternative understanding
of individual as an existence. 相似文献
13.
Kyung-Man Kim 《Human Studies》2011,34(4):393-406
Although the success of Habermas’s theory of communicative action depends on his dialogical model of understanding in which
a theorist is supposed to participate in the debate with the actors as a ‘virtual participant’ and seek context-transcendent
truth through the exchange of speech acts, current literature on the theory of communicative action rarely touches on the
difficulties it entails. In the first part of this paper, I will examine Habermas’s argument that understanding other cultural
practices requires the interpreter to virtually participate in the “dialogue” with the actors as to the rationality of their
cultural practice and discuss why, according to Habermas,such dialogue leads to the “context-transcendent truth”. In the second
part, by using a concrete historical example, I will reconstruct a “virtual dialogue” between Habermas and Michael Polanyi
as to the rationality of scientific practice and indicate why Habermas’s dialogical model of understanding based on the methodology
of virtual participation cannot achieve what it professes to do. 相似文献
14.
Daniel A. Drubach 《Journal of religion and health》2008,47(3):354-365
Theory of Mind (ToM) refers to a cognitive process which allows an individual to “place him/herself” in the other person’s
“mind,” so as to comprehend the latter’s cognitive and emotional status, so as to predict his/her behavior and emotional response
to a particular situation. ToM is necessary for everyday interaction among individuals and accounts for such human traits
as empathy, compassion, and deceit. It is also particularly important in the relationship between a healer and his or her
client, as well as in the God–human relationship. Recent research in the area of neurosciences has identified a specific brain
“system” responsible for ToM, as well as described how these functions may be affected in certain neuropsychiatric conditions.
In this article, we discuss the definition and neurobiological substrate of ToM. In addition, we discuss the cognitive steps
important to achieve an “accurate” theory of mind, its relevance to “self-knowledge,” and its limitations. We also review
some of the data concerning abnormalities and “distortion” of ToM in neuropsychiatric disorders and aberrant human behavior. 相似文献
15.
Felton BJ 《American journal of community psychology》2005,36(3-4):373-386
In this ethnographic study of a mental health service agency staffed by “consumers,” or fellow “recipients” of services for
serious mental illness, the concept of community narrative provides the framework for examining how such an agency preserves
its consumer identity while providing services dictated by the established service system. Locating the agency's narrative
in its “origins tale,” analysis revealed five principles comprising the agency's identity: a normalizing view of mental illness,
a commitment to helping, a dual-valued understanding of the mental health system, and beliefs in recovery and in the significance
of employment as a criterion for recovery. Predicted consequences of narrative functioning emerged in social climate and staff
expressions of cohesion and commitment. The local meaning of these narrative themes reveals the agency's view of the consumer
element in its work and its solution to the dilemma of being both inside and outside of the mental health system. 相似文献
16.
Debates over the politicization of science have led some to claim that scientists have or should have a “right to research.”
This article examines the political meaning and implications of the right to research with respect to different historical
conceptions of rights. The more common “liberal” view sees rights as protections against social and political interference.
The “republican” view, in contrast, conceives rights as claims to civic membership. Building on the republican view of rights,
this article conceives the right to research as embedding science more firmly and explicitly within society, rather than sheltering
science from society. From this perspective, all citizens should enjoy a general right to free inquiry, but this right to
inquiry does not necessarily encompass all scientific research. Because rights are most reliably protected when embedded within
democratic culture and institutions, claims for a right to research should be considered in light of how the research in question
contributes to democracy. By putting both research and rights in a social context, this article shows that the claim for a
right to research is best understood, not as a guarantee for public support of science, but as a way to initiate public deliberation
and debate about which sorts of inquiry deserve public support. 相似文献
17.
Nima Ghorbani P. J. Watson Stephen W. Krauss Mark N. Bing H. Kristl Davison 《Current Psychology》2004,23(2):111-123
This investigation most importantly sought to illustrate the use of social science to promote cross-cultural dialogue. Fukuyama
(1992) explained contemporary cultural trends in terms of a triumphant individualism that would overcome all other forms of
social life, including what he described as the “fundamentalist resentment” of Iran. Lasch (1979) more pessimistically diagnosed
Western social arrangements in terms of an emerging “culture of narcissism.” In this study, Iranian and American university
students responded to measures of narcissism, individualist and collectivist values, religious interest, and psychological
adjustment (identity, self-actualization, and self-consciousness). Variables related to a sense of community (collectivist
values, religious interest, and identity) correlated negatively with narcissism in both societies, as did self-actualization.
These data supported a moderate position between the polarized extremes of Fukuyama and Lasch and more importantly demonstrated
how social scientific methods might be useful in creating a “space” for conducting a “dialogue between civilizations.” 相似文献
18.
Toomela A 《Integrative psychological & behavioral science》2007,41(2):198-207
In this paper I suggest that to better understand knowledge construction in science, and the role of social processes and
collaboration in it, it is useful to distinguish between “elaborative knowledge” and “emergent knowledge.” Elaborative knowledge
is constructed for solving clearly defined problems in established theoretical frameworks, and emergent knowledge refers to
the knowledge constructed to reach a hierarchically higher and more complex level of scientific understanding. There are also
two types of collaboration. On the one hand there is “dialogical collaboration” in which team members contribute to reaching
the common clearly defined objective so that a team as a whole becomes qualitatively more complex than its members alone.
On the other hand there is “unidirectional collaboration” where the result of collaboration is determined by one person, should
be distinguished. There is evidence from multiple perspectives indicating that “elaborative knowledge” can be developed in
both kinds of collaboration and sometimes ‘dialogical collaboration” is necessary for knowledge construction. However, for
building “emergent knowledge,” it is argued, only individual or “unidirectional collaboration” is productive, and “dialogical
collaboration” can hinder or even prevent the construction of this kind of knowledge.
相似文献
Aaro ToomelaEmail: |
19.
This investigation most importantly sought to illustrate the use of social science to promote cross-cultural dialogue. Fukuyama
(1992) explained contemporary cultural trends in terms of a triumphant individualism that would overcome all other forms of
social life, including what he described as the “fundamentalist resentment” of Iran. Lasch (1979) more pessimistically diagnosed
Western social arrangements in terms of an emerging “culture of narcissism.” In this study, Iranian and American university
students responded to measures of narcissism, individualist and collectivist values, religious interest, and psychological
adjustment (identity, self-actualization, and self-consciousness). Variables related to a sense of community (collectivist
values, religious interest, and identity) correlated negatively with narcissism in both societies, as did self-actualization.
These data supported a moderate position between the polarized extremes of Fukuyama and Lasch and more importantly demonstrated
how social scientific methods might be useful in creating a “space” for conducting a “dialogue between civilizations.” 相似文献
20.
Moser A 《Science and engineering ethics》2000,6(3):365-382
This paper deals with an approach to the integration of science (with technology and economics), ethics (with religion and
mysticism), the arts (aesthetics) and Nature, in order to establish a world-view based on holistic, evolutionary ethics that
could help with problem solving. The author suggests that this integration is possible with the aid of “Nature’s wisdom” which
is mirrored in the macroscopic pattern of the ecosphere. The corresponding eco-principles represent the basis for unifying
soft and hard sciences resulting in “deep sciences”. Deduction and induction will remain the methodology for deep sciences
and will include conventional experiments and aesthetic and sentient experiences. Perception becomes the decisive factor with
the senses as operators for the building of consciousness through the subconscious. In this paper, an attempt at integrating
the concepts of the “true”, the “right” and the “beautiful” with the aid of Nature’s wisdom is explained in more detail along
with consequences.
The author is a bioprocess engineer with a research interest in environmental issues. 相似文献