Online research in philosophy

Summary For Imre Lakatos hismethodology of scientific research programmes was not only a philosophical theory of science and scientific change but also the conceptual foundation of empirical and historical studies of science. At least terminologically this view is today widely accepted: The concept of aresearch programme is used in all sorts of literature on science. In the present paper I argue that this concept can lead to serious distortions of empirical and historical studies of science if it is not detached from the Lakatosian philosophical framework. Themethodology of scientific research programmes has three main pitfalls, which may lead to disorientations of empirical and historical studies of science: (1) Contrary to what the term research programme may suggest, it offers no perspective on scientific research as an object of analysissui generis; (2) its concept of science is too narrow and covers only minor parts of what counts as science in the real world; (3) it reduces history of science to a mere sequence of research programmes and thereby eliminates the fact that there is an evolution of the structure of research programmes, too.

Despite the increased number of moral development programmes on the elementary and secondary school level (Blatt and Kohlberg, in press; Cooney, 1977; Turiel, 1966), there have been few investigations of the effectiveness of college programmes in increasing students? level of moral judgment. The present study examined the influences on moral growth of a combined full?time helping and full?time academic experience for a group of college undergraduates. It was expected that the helping experiences would lead to increased moral judgments since similar programmes on the high school level have produced such growth (Mosher and Sprinthall, 1971).

The aim of this paper is to put into context the historical, foundational and philosophical significance of category theory. We use our historical investigation to inform the various category-theoretic foundational debates and to point to some common elements found among those who advocate adopting a foundational stance. We then use these elements to argue for the philosophical position that category theory provides a framework for an algebraic in re interpretation of mathematical structuralism. In each context, what we aim to show is that, whatever the significance of category theory, it need not rely upon any set-theoretic underpinning.

These questions are addressed in this volume by leading mathematical logicians and philosophers of mathematics.A special section is concerned with constructive ...

We survey some philosophical aspects of the search for a quantum theory of gravity, emphasising how quantum gravity throws into doubt the treatment of spacetime common to the two `ingredient theories' (quantum theory and general relativity), as a 4-dimensional manifold equipped with a Lorentzian metric. After an introduction (Section 1), we briefly review the conceptual problems of the ingredient theories (Section 2) and introduce the enterprise of quantum gravity (Section 3). We then describe how three main research programmes in quantum gravity treat four topics of particular importance: the scope of standard quantum theory; the nature of spacetime; spacetime diffeomorphisms, and the so-called `problem of time' (Section 4). These programmes are the old particle-physics approach, superstring theory, and canonical quantum gravity. By and large, these programmes accept most of the ingredient theories' treatment of spacetime, albeit with a metric with some type of quantum nature; but they also suggest that the treatment has fundamental limitations. This prompts the idea of going further: either by quantizing structures other than the metric, such as the topology; or by regarding such structures as phenomenological. We discuss this in Section 5.

When stripped to the bare bone,there are only 11 foundational paradigms in social sciences. These foundational paradigms are like flashlights that can be utilized to shed light on different aspects of human society, but each of them can only shed light on a limited area of human society. Different schools in social science result from different but often incomplete combinations of these foundational paradigms. To adequately understand human society and its history, we need to deploy all 11 foundational paradigms, although more limited combinations of them may be adequate for understanding more specific social facts.

Abstract Some of the character education programmes that were implemented in American public schools during the first three decades of this century are examined. The educational theory underlying these programmes is contrasted to John Dewey's ideas on moral education. Character education programmes reflected a trait?inspired approach to morality: character was assumed to be a structure of virtues and vices. Dewey's conception of morality was broader; he held that character embraced all the purposes, desires, and habits that affect human conduct. Dewey's recommendations for moral education differed significantly from those put forward by the advocates of character education, as Dewey,?s proposals were basically proposals for school reform. Because character education programmes were aimed at developing specific virtues in students, the programmes were narrowly conceived and were unable to affect major changes in educational practice.

This article reports on two values education programmes currently available for UK schools, which are associated with two Hindu?related organisations, the Brahma Kumaris World Spiritual University and the Sathya Sai Service Organisation, UK. Attention is paid to the development of the programmes, the educational context in which they seek to embed themselves and the reasons for their implementation in some schools in England. We describe how values are included in curriculum subjects and how the content of the two values programmes are conveyed in the classroom as part of pupils' spiritual and moral development.

Abstract The likelihood that schools? use of moral education programmes will increase is worth examining through the prism of curricular thinking. The concept ?school ethos? is one of the elements that is emphasized in curricular thought. This paper presents and discusses four models of school ethos, and contrasts them with the general principles reflected in conventional projects. It points out possible conflicts which can arise between ethos and programme rationales and which may prevent the reasonable implementation of moral education programmes; it is suggested that these factors be considered when introducing these programmes. The basic assumption is that even if there is success in convincing educators to adopt such programmes, it is the school's ethos which will influence the quality and the depth of the programme's acceptance and integration into the fabric of the school's daily life.