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61.
Measures of epistemic utility are used by formal epistemologists to make determinations of epistemic betterness among cognitive states. The Brier rule is the most popular choice (by far) among formal epistemologists for such a measure. In this paper, however, we show that the Brier rule is sometimes seriously wrong about whether one cognitive state is epistemically better than another. In particular, there are cases where an agent gets evidence that definitively eliminates a false hypothesis (and the probabilities assigned to the other hypotheses stay in the same ratios), but where the Brier rule says that things have become epistemically worse. Along the way to this ‘elimination experiment’ counter-example to the Brier rule as a measure of epistemic utility, we identify several useful monotonicity principles for epistemic betterness. We also reply to several potential objections to this counter-example. 相似文献
62.
Jerome A. Stone 《Zygon》2000,35(2):415-426
In his three books J. Wentzel van Huyssteen develops a complex and helpful notion of rationality, avoiding the extremes of foundationalism and postmodern relativism and deconstruction. Drawing from several postmodern philosophers of science and evolutionary epistemologists who seek to devise a usable notion of rationality, he weaves together a view that allows for a genuine duet betweenscience and theology. In the process he challenges much contemporary nonfoundationalist theology as well as the philosophical naïveté of some cosmologists and sociobiologists. 相似文献
63.
《Zygon》2000,35(2):453-460
Rottschaefer, William A. The Biology and Psychology of Moral Agency
Mccutcheon, Russell T. Manufacturing Religion: The Discourse on Sui Generis Religion and the Politics of Nostalgia
Drengson, Alan The Practice of Technology: Exploring Technology,Ecophilosophy, and Spiritual Disciplines for Vital Links
Burrell, David B. and Mcginn, Bernard (eds.) God and Creation: An Ecumenical Symposium 相似文献
Mccutcheon, Russell T. Manufacturing Religion: The Discourse on Sui Generis Religion and the Politics of Nostalgia
Drengson, Alan The Practice of Technology: Exploring Technology,Ecophilosophy, and Spiritual Disciplines for Vital Links
Burrell, David B. and Mcginn, Bernard (eds.) God and Creation: An Ecumenical Symposium 相似文献
64.
Donald B. Kraybill 《Journal for the scientific study of religion》2019,58(3):743-752
The appraisal by Cory Anderson, Joseph Donnermeyer, Jeffrey Longhofer, and Steven Reschly (hereafter, appraisers) highlights a methodological divide that is important to the study of the Amish and other ethnic or religious minorities. In my reply, I discuss how my work is rooted in a cultural analytic paradigm that differs from the appraisers’ methodological orientation. My reply includes a deconstruction of the appraisal and a discussion of its “shortcomings.” I conclude by showing how the discourse surrounding this appraisal raises important epistemological questions of how we understand human societies. 相似文献
65.
Natalie Alana Ashton 《Metaphilosophy》2019,50(5):587-607
“Relativism” is often treated as a dirty word in philosophy, but relativistic theories are not entirely unappealing—they have features that might be tempting if they weren't thought to be outweighed by problematic consequences. The aim of this paper is to rethink both our attitude to epistemic relativism and the basic features of the view itself. The paper discusses four objections and uses them to isolate five constraints on a more plausible epistemic relativism. It then sketches out a view that meets all of these constraints. This stratified epistemic relativism offers a complex, socially informed picture of justification that accounts for the many different kinds of roles that epistemic agents act, and think, in accordance with each day, and can serve as a starting point for constructing a more detailed epistemic relativism, which could secure its appealing benefits without incurring the costs traditionally associated with relativist views. 相似文献
66.
Jeroen Hopster 《Ratio》2019,32(4):260-274
Many metaethicists assume that our normative judgments are both by and large true, and the product of causal forces. In other words, many metaethicists assume that the set of normative judgments that causal forces have led us to make largely coincides with the set of true normative judgments. How should we explain this coincidence? This is what Sharon Street (2006) calls the practical/theoretical puzzle. Some metaethicists can easily solve this puzzle, but not all of them can, Street argues; she takes the puzzle to constitute a specific challenge for normative realism. In this article I elucidate Street’s puzzle and outline possible solutions to it, framed in terms of a general strategy for reasoning about coincidences. I argue that the success of Street’s challenge crucially depends on how we set the ‘reference class’ of normative judgments that we could have endorsed, assuming realism. I conclude that while the practical/theoretical puzzle falls short of posing a general challenge for normative realism, it can be successful as a selective challenge for specific realist views. 相似文献
67.
Dialoguing Height Psychology into a life of interconnectedness: Response to commentaries by Hwang,Bhawuk, King & Hodgetts,Kashima, and Xie,Su, & Zhong
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James H. Liu 《Asian Journal of Social Psychology》2017,20(2):176-183
Liu (Asian Journal of Social Psychology, 000, 000) attempts to articulate an epistemology for the aspirational practice of Height Psychology as a human science informed by Kantian epistemology in dialogue with other philosophies, especially Confucianism and Taoism. Height Psychology is a framework or metatheory for the practice of teaching, research, and service rooted in Kantian epistemology, in dialogue with other philosophies. It provides a holistic philosophy for social scientists responding to wicked problems unfolding over long periods of time. In responding to commentaries, I suggest a corollary to Shweder's (Asian Journal of Social Psychology, 3, p. 207) ‘One mind, many mentalities’: ‘Many indigenous psychologies, interconnected by one epistemology’. Height Psychology is about holding to an invisible moral centre. The practical postulates are foundational to the moral and ethical practices of human societies: they are for doing, their value is ontological. Human agency, proscribed by natural science epistemologies takes centre stage in Height Psychology by facilitating social scientists to act reflexively from multiple positions (from basic to action research) to benefit society. Height Psychology is dedicated to articulating and actioning the moral and ethical basis of a human science that can assist present and future generations of social scientists to meet the grave situational futures facing us in different parts of the world. 相似文献
68.
Craig A. Boyd 《Theology & Science》2017,15(2):162-176
Most criticisms of the New Atheism are attempts at traditional apologetics. However, Christians who wish to defend the faith against the onslaughts of these critics might appeal to virtue epistemology by showing that the New Atheists do not possess the necessary habits of thought that a person would need to make a careful and thoughtful consideration of the evidence. In fact, the New Atheists fail to practice intellectual humility and this prevents them from genuine engagement with the strengths religion offers. 相似文献
69.
Christian Early 《Theology & Science》2017,15(4):438-447
This paper evaluates Nancey Murphy’s contribution to philosophy of religion paying special attention to epistemology and ethics. I argue that Murphy’s intellectual moves are motivated by a reflective and constructive engagement—around particular loci such as human knowledge, divine action, and the moral nature of the universe—with reductive materialism as a rival tradition of inquiry. At paper’s end, I suggest an amendment in Murphy’s contribution to ethics. 相似文献
70.
THE epistemologies of parsimony: A review of Ockham's razors: A user's manual by Elliott Sober
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Terry L. Smith 《Journal of the experimental analysis of behavior》2017,108(3):485-498
Sober analyzes two paradigms of parsimony that have been used successfully in science. These are associated with two interpretations of probability: Bayesian and frequentist. Sober applies these paradigms to problems in biology, psychology, and philosophy. In the chapter on psychology, he argues that objective data consisting of environmental input and two or more concurrent responses could be used to refute empirically the radical behaviorist thesis that probability of learned responses can be accounted for solely on the basis of environmental variables. Sober believes that such data are readily available and offers a thought experiment to illustrate his point. Behavior analysts, however, would want actual experimental data, undoubtedly with animals, before accepting any such refutation. Nonetheless, Sober's philosophical point about the type of experiment that would be capable of refuting this thesis is valid. The behavior analytic program, however, does not depend upon the truth of this thesis. 相似文献