Search results for 'Imperialism Philosophy' (try it on Scholar)

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  1. Yoko Arisaka (1996). Space and History: Philosophy and Imperialism in Nishida and Watsuji. Dissertation, University of California, Riverside
    This dissertation analyzes the philosophical theories and politics of Kitaro Nishida , the founder of modern Japanese philosophy, and Tetsuro Watsuji , the second most famous philosopher in Japan. Both Nishida and Watsuji develop a "spatialized" conception of history to contrast with a temporal model which had the effect of situating Europe as the most advanced form of modern culture. According to their view, the representation of world history should take into account the contemporaneous developments of all cultures. ;Positioning (...)
     
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  2. Yudian Wahyudi (2007). Al-Afghānī and Aḥmad Khān on Imperialism: A Comparison From the Perspective of Islamic Legal Philosophy. Pesantren Nawesea Press.
  3.  1
    Harry K. Wells (1971). Pragmatism, Philosophy of Imperialism. Freeport, N.Y.,Books for Libraries Press.
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  4.  3
    Tal Gilead (2015). Economics Imperialism and the Role of Educational Philosophy. Educational Philosophy and Theory 47 (7):715-733.
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  5.  7
    Jonathan Harrison (1956). Pragmatism: Philosophy of Imperialism. By Harry K. Wells. (London: Lawrence & Wishart, Ltd. 1954. Pp. 221. Price 15s.). Philosophy 31 (117):167-.
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  6. Sellars Sellars (1955). WELLS' Pragmatism, Philosophy of Imperialism. [REVIEW] Philosophy and Phenomenological Research 16:559.
     
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  7.  28
    Robin Celikates (2011). Public Philosophy in a New Key: Volume I: Democracy and Civic Freedom / Volume II: Imperialism and Civic Freedom by James Tully. Constellations 18 (2):264-266.
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  8.  12
    Marco Iorio (2009). Review of James Tully, (Book 1) Public Philosophy in a New Key, Volume I: Democracy and Civic Freedom; (Book 2) Public Philosophy in a New Key, Volume II: Imperialism and Civic Freedom. [REVIEW] Notre Dame Philosophical Reviews 2009 (9).
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  9. Bp Lowe (1981). The Thought of the Philosophy of Life in Political-Ideology of Imperialism. Filosoficky Casopis 29 (3):415-424.
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  10. James Tully (2008). Public Philosophy in a New Key. Cambridge University Press.
    v. 1. Democracy and civic freedom -- v. 2. Imperialism and civic freedom.
     
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  11.  41
    David Long & Brian C. Schmidt (eds.) (2005). Imperialism and Internationalism in the Discipline of International Relations. State University of New York Press.
    This book reconstructs in detail some of the formative episodes of the field's early development and arrives at the conclusion that, in actuality, the early ...
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  12.  52
    Bas C. van Fraassen (2006). One Hundred and Fifty Years of Philosophy. Topoi 25 (1-2):123-127.
    Looking back from 2049 over one-hundred and fifty years of philosophy, a student's essay reveals what became of rival strands in Western philosophy – with a sidelong glance at the special Topoi issue on the theme “Philosophy: What is to be Done?” that was published almost half a century earlier.
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  13.  3
    Peter N. Miller (1994). Defining the Common Good: Empire, Religion, and Philosophy in Eighteenth-Century Britain. Cambridge University Press.
    The theme of this book is the crisis of the early modern state in eighteenth-century Britain. The revolt of the North American colonies and the simultaneous demand for wider religious toleration at home challenged the principles of sovereignty and obligation that underpinned arguments about the character of the state. These were expressed in terms of the 'common good', 'necessity', and 'community' - concepts that came to the fore in early modern European political thought and which gave expression to the problem (...)
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  14.  15
    Christopher S. Goto-Jones (2005). Political Philosophy in Japan: Nishida, the Kyoto School and Co-Prosperity. Routledge.
    Nishida Kitaro, originator of the Kyoto School and 'father of Japanese Philosophy' is usually viewed as an essentially apolitical thinker who underwent a 'turn' in the mid-1930s, becoming an ideologue of Japanese imperialism. Political Philosophy in Japan challenges the view that a neat distinction can be drawn between Nishida's apolitical 'pre-turn' writings and the apparently ideological tracts he produced during the war years. In the context of Japanese intellectual traditions, this book suggests that Nishida was a political (...)
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  15.  35
    Michael Loughlin, Robyn Bluhm, Stephen Buetow, Ross E. G. Upshur, Maya J. Goldenberg, Kirstin Borgerson & Vikki Entwistle (2011). Virtue, Progress and Practice. Journal of Evaluation in Clinical Practice 17 (5):839-846.
  16.  45
    Alan W. Richardson (2002). Engineering Philosophy of Science: American Pragmatism and Logical Empiricism in the 1930s. Proceedings of the Philosophy of Science Association 2002 (3):S36-S47.
    This essay examines logical empiricism and American pragmatism, arguing that American philosophy's embrace of logical empiricism in the 1930s was not a turning away from Dewey's pragmatism. It places both movements within scientific philosophy and finds two key points on which they agreed: their revolutionary ambitions and their social engineering sensibility. The essay suggests that the disagreement over emotivism in ethics should be placed within the context of a larger issue on which the movements disagreed: demarcationism and (...). (shrink)
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  17.  37
    Maughn Gregory (2011). Philosophy for Children and its Critics: A Mendham Dialogue. Journal of Philosophy of Education 45 (2):199-219.
    As conceived by founders Matthew Lipman and Ann Margaret Sharp, Philosophy for Children is a humanistic practice with roots in the Hellenistic tradition of philosophy as a way of life given to the search for meaning, in American pragmatism with its emphasis on qualitative experience, collaborative inquiry and democratic society, and in American and Soviet social learning theory. The programme has attracted overlapping and conflicting criticism from religious and social conservatives who don't want children to question traditional values, (...)
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  18.  3
    I. S. Vdovina, E. V. Demenchonok, A. B. Zykova, T. A. Klimenkova, T. A. Kuz'mina, G. M. Tavriziian, N. S. Iulina & A. A. Iakovlev (1986). Critical Analysis of Contemporary Bourgeois Philosophy: A Survey. Russian Studies in Philosophy 25 (2):31-62.
    One of the most important theoretical and ideological tasks of Marxist philosophy is the critical study of the philosophical thought of the West. In the second half of the 1970s and beginning of the 1980s, the ideological struggle on the international arena entered a new stage. It was characterized by the turn of the forces of imperialist reaction away from the politics of detente to the politics of the "cold war," to the active opposition to the forces of peace, (...)
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  19.  18
    Christopher W. Morris (2006). What's Wrong with Imperialism? Social Philosophy and Policy 23 (1):153-166.
    Imperialism is thought to be wrong by virtually everyone today. The consensus may be correct. However, there may be a few good things to be said for empire. More importantly for political philosophy, empires are not harder to justify or legitimate than states, or so I argue. The bad press that empires receive seems due to a methodological suspect comparison of nasty empires to nice states. When nice empires are considered they do not fare much worse than (nice) (...)
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  20. Noureddine Lamouchi (2005). Jean-Paul Sartre, Philosophe de L'Oppression. Bruylant-Academia.
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  21.  55
    Ian James Kidd (2013). Historical Contingency and the Impact of Scientific Imperialism. International Studies in the Philosophy of Science 27 (3):317–326.
    In a recent article in this journal, Steve Clarke and Adrian Walsh propose a normative basis for John Dupré’s criticisms of scientific imperialism, namely, that scientific imperialism can cause a discipline to fail to progress in ways that it otherwise would have. This proposal is based on two presuppositions: one, that scientific disciplines have developmental teleologies, and two, that these teleologies are optimal. I argue that we should reject both of these presuppositions and so conclude that Clarke and (...)
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  22.  22
    Alexander V. Stehn (2011). Religiously Binding the Imperial Self : Classical Pragmatism's Call and Liberation Philosophy's Response. In Gregory Fernando Pappas (ed.), Pragmatism in the Americas. Fordham University Press
    My essay begins by providing a broad vision of how William James’s psychology and philosophy were a two-pronged attempt to revive the self whose foundations had collapsed after the Civil War. Next, I explain how this revival was all too successful insofar as James inadvertently resurrected the imperial self, so that he was forced to adjust and develop his philosophy of religion in keeping with his anti-imperialism. James’s mature philosophy of religion therefore articulates a vision of (...)
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  23.  7
    Colin Tyler (2004). Hegel, War and the Tragedy of Imperialism. History of European Ideas 30 (4):403-431.
    This article contextualises Hegel's writings on international order, especially those concerning war and imperialism. The recurring theme is the tragic nature of the struggles for recognition which are instantiated by these phenomena. Section one examines Hegel's analysis of the Holy Roman Empire in the context of French incursions into German territories, as that analysis was developed in his early essay on ‘The German Constitution’ . The significance of his distinction between the political and civil spheres is explored, with particular (...)
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  24.  2
    Jeffrey Ayala Milligan, Enoch Stanfill, Anton Widyanto & Huajun Zhang (2011). Philosophers Without Borders? Toward a Comparative Philosophy of Education. Educational Studies 47 (1):50-70.
    One important element of globalization is the dissemination of western educational ideals and organizational frameworks through educational development projects. While postcolonial theory has long offered a useful critique of this expansion, it is less clear about how educational development that eschews neo-imperialist tendencies might proceed. This problem poses a question that requires philosophical reflection. However, much of comparative and international development education ignores philosophical modes of inquiry. Moreover, as Libbrecht (2007) argues, philosophy all too often sees itself as synonymous (...)
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  25. James R. Ballantyne (2013). A Synopsis of Science: From the Standpoint of the Nyaya Philosophy. Cambridge University Press.
    James Robert Ballantyne taught oriental languages in India for sixteen years, producing grammars of Hindi, Sanskrit and Persian, along with translations of Hindu philosophy. In 1859, for the use of Christian missionaries, he prepared a guide to Hinduism, in English and Sanskrit. Published in two volumes in 1852, Synopsis of Science was intended to introduce his Indian pupils to Western science by using the framework of Hindu Nyaya philosophy, which was familiar to them and which Ballantyne greatly respected. (...)
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  26. James R. Ballantyne (2013). A Synopsis of Science 2 Volume Set: From the Standpoint of the Nyaya Philosophy. Cambridge University Press.
    James Robert Ballantyne taught oriental languages in India for sixteen years, compiling grammars of Hindi, Sanskrit and Persian, along with translations of Hindu philosophy. In 1859, for the use of Christian missionaries, he prepared a guide to Hinduism, in English and Sanskrit. Published in two volumes in 1852, Synopsis of Science was intended to introduce his Indian pupils to Western science by using the framework of Hindu Nyaya philosophy, which was familiar to them and which Ballantyne greatly respected. (...)
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  27. James R. Ballantyne (2013). Synopsis of Science: From the Standpoint of the Nyaya Philosophy. Cambridge University Press.
    James Robert Ballantyne taught oriental languages in India for sixteen years, compiling grammars of Hindi, Sanskrit and Persian, along with translations of Hindu philosophy. In 1859, for the use of Christian missionaries, he prepared a guide to Hinduism, in English and Sanskrit. Published in two volumes in 1852, Synopsis of Science was intended to introduce his Indian pupils to Western science by using the framework of Hindu Nyaya philosophy, which was familiar to them and which Ballantyne greatly respected. (...)
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  28. Jo Ann Boydston (ed.) (1982). The Middle Works of John Dewey, Volume 12, 1899 - 1924: 1920, Reconstruction in Philosophy and Essays. Southern Illinois University Press.
    A collection of all of Dewey’s writings_ _for 1920_ _with the excep­tion of _Letters from China and Japan. A Modern Language Association Committee on Scholarly Editions textual edition._ The nineteen items collected here, including his major work, _Reconstruction in Philosophy, _evolved in the main from Dewey’s travel, touring, lecturing, and teaching in Japan and China. Ralph Ross notes in his Introduction to this volume that _Recon­struction in Philosophy _is_ _“a radical book... a pugnacious book by a gentle man.” (...)
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  29. Jo Ann Boydston (ed.) (1988). The Middle Works of John Dewey, Volume 12, 1899 - 1924: 1920, Reconstruction in Philosophy and Essays. Southern Illinois University Press.
    A collection of all of Dewey’s writings_ _for 1920_ _with the excep­tion of _Letters from China and Japan. A Modern Language Association Committee on Scholarly Editions textual edition._ The nineteen items collected here, including his major work, _Reconstruction in Philosophy, _evolved in the main from Dewey’s travel, touring, lecturing, and teaching in Japan and China. Ralph Ross notes in his Introduction to this volume that _Recon­struction in Philosophy _is_ _“a radical book... a pugnacious book by a gentle man.” (...)
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  30. Bryon J. Cunningham (2000). Subduing Subjectivity and Capturing Qualia: A Reply to First-Person Isolationism in the Philosophy of Mind. Dissertation, Emory University
    The current orthodoxy in the philosophy of mind can be thought of as a kind of third-person imperialism, viz. the view that consciousness, like other natural phenomena, will yield to scientific explanation at some level of analysis. Among its dissenters are a group of antireductionists and antimaterialists who advocate a kind of first-person isolationism, viz. the view that consciousness, unlike other natural phenomena, will fail to yield to scientific explanation at any level of analysis. In its various forms, (...)
     
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  31. Joseph Osei (1991). Contemporary African Philosophy and Development: An Asset or a Liability? Dissertation, The Ohio State University
    The existence of philosophy as an academic discipline in African universities has been jeopardized by a growing skepticism regarding the value of contemporary African philosophy. First, it is argued that the discipline is either a Western ideology or an instrument of that ideology for the entrenchment of Western imperialism in Africa. Further, it is argued that as a discipline philosophy is too removed from reality to be of any relevance towards development. In short, the discipline should (...)
     
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  32.  22
    Robert Young (2004). White Mythologies: Writing History and the West. Routledge.
    In the first edition of White Mythologies (1990) Robert Young challenged the status of history, asking whether in this postmodern era we should consider it a Western myth, with an uncertain status. Is it, he asked, possible to write history that avoids the trap of Eurocentrism? Investigating the history of History, from Hegel to Foucault, White Mythologies calls into question traditional accounts of a single 'World History' which leaves aside the 'Third World' as surplus to the narrative of the West. (...)
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  33.  7
    William Hooker (2009). Carl Schmitt's International Thought: Order and Orientation. Cambridge University Press.
    Introduction -- Schmitt's 'international thought' -- Unravelling sovereignty -- Histories of space -- Acceleration and restraint -- Großraum -- Partisan -- Conclusion.
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  34.  3
    Gregario Fernando Pappas & Jim Garrison (2005). Pragmatism as a Philosophy of Education in the Hispanic World: A Response. Studies in Philosophy and Education 24 (6):515-529.
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  35.  4
    Nuzhat Amin (2012). Imperialism and the Domestic Front: In Light of To the Lighthouse. Philosophy and Progress 50 (1-2):41-64.
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  36.  1
    Matt Matsuda (2010). History and Incompleteness. History and Theory 49 (1):104-114.
    Vera Schwarcz's Place and Memory in the Singing Crane Garden examines the moral, philosophical, and historical meanings of a garden built by a Manchu Chinese prince, subsequently destroyed by British imperialists, commandeered by Red Guard radicals, and finally transformed into the grounds of an art museum. Reading Singing Crane Garden in the context of Schwarcz's previous writings on Chinese intellectuals and Jewish traditions, as well as insights provided by critical philosophers and geographers, this essay explores the moral and ethical dimensions (...)
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  37. Robert Beckford (2014). Documentary as Exorcism: Resisting the Bewitchment of Colonial Christianity. Bloomsbury.
     
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  38.  16
    Brett Bowden (2009). The Empire of Civilization: The Evolution of an Imperial Idea. University of Chicago Press.
    From the Crusades to the colonial era to the global war on terror, this sweeping volume exposes “civilization” as a stage-managed account of history that ...
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  39. Cornelius Castoriadis (2012). Écrits Politiques: 1945-1997. Sandre.
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  40.  12
    John Culbert (2010). Paralyses: Literature, Travel, and Ethnography in French Modernity. University of Nebraska Press.
    Introduction -- The muse of paralysis -- Horizon of conquest: Eugene Fromentin's Algerian narratives -- Slow progress: Jean Paulhan and Madagascar -- Frustration: Michel Leiris -- Atopia: Roland Barthes -- The wake of Ulysses.
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  41. John Bagot Glubb (1978). The Fate of Empires and Search for Survival. Blackwood.
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  42. Grace Ji-Sun Kim (2013). Colonialism, Han, and the Transformative Spirit. Palgrave Macmillan.
    1. Empire, Colonialism, and Globalization -- 2. Consumerism and Overconsumption -- 3. Nature and "Han" -- 4. Transformative Power of the Spirit -- Conclusion.
     
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  43. S. M. Sergeev, V. V. Rozanov & A. V. Lomonosov (eds.) (2004). Nat͡sii͡a I Imperii͡a V Russkoĭ Mysli Nachala Xx Veka. Izdatelʹskiĭ Dom "Prensa".
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  44.  86
    Uskali Mäki (2009). Economics Imperialism: Concept and Constraints. Philosophy of the Social Sciences 39 (3):351-380.
    The paper seeks to offer [1] an explication of a concept of economics imperialism, focusing on its epistemic aspects; and [2] criteria for its normative assessment. In regard to [1], the defining notion is that of explanatory unification across disciplinary boundaries. As to [2], three kinds of constraints are proposed. An ontological constraint requires an increased degree of ontological unification in contrast to mere derivational unification. An axiological constraint derives from variation in the perceived relative significance of the facts (...)
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  45.  65
    Uskali Mäki (2014). Scientific Imperialism: Difficulties in Definition, Identification, and Assessment. International Studies in the Philosophy of Science 27 (3):325-339.
    This article identifies and analyses issues related to defining and evaluating the so-called scientific imperialism. It discusses John Dupré's account, suggesting that it is overly conservative and does not offer a definition of scientific imperialism in not presenting it as a phenomenon of interdisciplinarity. It then discusses the recent account by Steve Clarke and Adrian Walsh, taking issue with ideas such as illegitimate occupation, counterfactual progress, and culturally significant values. A more comprehensive and refined framework of my own (...)
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  46.  29
    Anju Aggarwal (2008). Kwame Nkrumah. Proceedings of the Xxii World Congress of Philosophy 28:5-11.
    African philosophy in the twentieth century is largely the work of African intellectuals under the influence of philosophical traditions from the colonial countries. Among them are few names such as Amilcar Cabral, Franz Fanon, Kwame Nkrumah, and Julius Nyerere etc. This paper is an attempt to analyze the politicalphilosophy of Nkrumah, first President of Republic of Ghana in West Africa. The paper argues that from the African political and economic point of view Nkrumah advocated a socialist system created out (...)
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  47.  40
    Steve Clarke & Adrian Walsh (2009). Scientific Imperialism and the Proper Relations Between the Sciences. International Studies in the Philosophy of Science 23 (2):195-207.
    John Dupr argues that 'scientific imperialism' can result in 'misguided' science being considered acceptable. 'Misguided' is an explicitly normative term and the use of the pejorative 'imperialistic' is implicitly normative. However, Dupr has not justified the normative dimension of his critique. We identify two ways in which it might be justified. It might be justified if colonisation prevents a discipline from progressing in ways that it might otherwise progress. It might also be justified if colonisation prevents the expression of (...)
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  48.  44
    Steve Clarke & Adrian Walsh (2009). Scientific Imperialism and the Proper Relations Between the Sciences. International Studies in the Philosophy of Science 23 (2):195 – 207.
    John Dupr argues that 'scientific imperialism' can result in 'misguided' science being considered acceptable. 'Misguided' is an explicitly normative term and the use of the pejorative 'imperialistic' is implicitly normative. However, Dupr has not justified the normative dimension of his critique. We identify two ways in which it might be justified. It might be justified if colonisation prevents a discipline from progressing in ways that it might otherwise progress. It might also be justified if colonisation prevents the expression of (...)
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  49.  26
    J. Kuorikoski & A. Lehtinen (2010). Economics Imperialism and Solution Concepts in Political Science. Philosophy of the Social Sciences 40 (3):347-374.
    Political science and economic science . . . make use of the same language, the same mode of abstraction, the same instruments of thought and the same method of reasoning. (Black 1998, 354) Proponents as well as opponents of economics imperialism agree that imperialism is a matter of unification; providing a unified framework for social scientific analysis. Uskali Mäki distinguishes between derivational and ontological unification and argues that the latter should serve as a constraint for the former. We (...)
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  50.  22
    Steve Clarke & Adrian Walsh (2014). Imperialism, Progress, Developmental Teleology, and Interdisciplinary Unification. International Studies in the Philosophy of Science 27 (3):341-351.
    In a previous article in this journal, we examined John Dupré's claim that ‘scientific imperialism’ can lead to ‘misguided’ science being considered acceptable. Here, we address criticisms raised by Ian J. Kidd and Uskali Mäki against that article. While both commentators take us to be offering our own account of scientific imperialism that goes beyond that developed by Dupré, and go on to criticise what they take to be our account, our actual ambitions were modest. We intended to (...)
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