Search results for 'Ontological pluralism' (try it on Scholar)

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  1. Jason Turner (2012). Logic and Ontological Pluralism. Journal of Philosophical Logic 41 (2):419-448.score: 180.0
    Ontological pluralism is the doctrine that there are different ways or modes of being. In contemporary guise, it is the doctrine that a logically perspicuous description of reality will use multiple quantifiers which cannot be thought of as ranging over a single domain. Although thought defeated for some time, recent defenses have shown a number of arguments against the view unsound. However, another worry looms: that despite looking like an attractive alternative, ontological pluralism is really no (...)
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  2. Massimo Durante (2010). The Value of Information as Ontological Pluralism. Knowledge, Technology and Policy 23 (1):149-161.score: 152.0
    In my paper I will focus my attention on some philosophical aspects of the Information Ethics displayed by Luciano Floridi. Floridi’s Information Ethics has the methodological merit of providing the interpretation of the Informational Turn with a solid philosophical basis, the roots of which deserve a careful investigation. In this perspective, I will analyse a key question, which is essential not only from a theoretical but also from a practical (moral, political and legal) point of view, i.e. whether or not (...)
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  3. Of Pluralism (2000). Parti Philosophical Sources of Pluralism. In Maria Baghramian & Attracta Ingram (eds.), Pluralism: The Philosophy and Politics of Diversity. Routledge. 15.score: 150.0
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  4. Matti Eklund (2009). Carnap and Ontological Pluralism. In David John Chalmers, David Manley & Ryan Wasserman (eds.), Metametaphysics: New Essays on the Foundations of Ontology. Oxford University Press. 130--56.score: 122.0
    My focus here will be Rudolf Carnap’s views on ontology, as these are presented in the seminal “Empiricism, Semantics and Ontology” (1950). I will first describe how I think Carnap’s distinction between external and internal questions is best understood. Then I will turn to broader issues regarding Carnap’s views on ontology. With certain reservations, I will ascribe to Carnap an ontological pluralist position roughly similar to the positions of Eli Hirsch and the later Hilary Putnam. Then I turn to (...)
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  5. Jason Turner (2010). Ontological Pluralism. Journal of Philosophy 107 (1):5-34.score: 120.0
    Ontological Pluralism is the view that there are different modes, ways, or kinds of being. In this paper, I characterize the view more fully (drawing on some recent work by Kris McDaniel) and then defend the view against a number of arguments. (All of the arguments I can think of against it, anyway.).
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  6. Robert Francescotti (2000). Ontological Physicalism and Property Pluralism: Why They Are Incompatible. Pacific Philosophical Quarterly 81 (4):349-362.score: 120.0
    To earn the title “ontological physicalist,” one must endorse an entailment thesis of the following sort: the physical properties that are had, together with the causal laws, determine which higher-level properties are had. I argue that if this thesis is to capture all that is essential to physicalist intuitions, the relevant set of causal laws must be restricted to purely physical laws. But then it follows that higher-level properties are physical properties. The conclusion is that one cannot consistently be (...)
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  7. Pierre Grenon (2008). Persistence and Ontological Pluralism. In Christian Kanzian (ed.), Persistence. ontos.score: 114.0
    We aim to provide the ontological grounds for an adequate account of persistence. We defend a perspectivalist, or moderate pluralist, position, according to which some aspects of reality can be accounted for in ontological terms only via partial and mutually complementary ontologies, each one of which captures some relevant aspect of reality. Our thesis here is that this is precisely the sort of ontological account that is needed for the understanding of persistence, specifically an account involving two (...)
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  8. Anselm Min (2010). Loving Without Understanding: Raimon Panikkar's Ontological Pluralism. [REVIEW] International Journal for Philosophy of Religion 68 (1):59-75.score: 108.0
    Raimon Panikkar is one of the most sophisticated and most profound among contemporary pluralists of religion. His pluralism is radical because it is rooted in the very nature of things, in the pluralism of being itself, beyond all perspectivalism and indeed beyond truth and falsity taken as intellectual categories. I discuss several issues regarding his position. Is he indeed a pluralist or a monist in disguise? Does he do justice to the uniqueness of each religion? Is he not (...)
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  9. Dan Mcarthur (2006). Contra Cartwright: Structural Realism, Ontological Pluralism and Fundamentalism About Laws. Synthese 151 (2):233 - 255.score: 96.0
    In this paper I argue against Nancy Cartwright’s claim that we ought to abandon what she calls “fundamentalism” about the laws of nature and adopt instead her “dappled world” hypothesis. According to Cartwright we ought to abandon the notion that fundamental laws (even potentially) apply universally, instead we should consider the law-like statements of science to apply in highly qualified ways within narrow, non-overlapping and ontologically diverse domains, including the laws of fundamental physics. For Cartwright, “laws” are just locally applicable (...)
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  10. Kris McDaniel (2010). Being and Almost Nothingness. Noûs 44 (4):628-649.score: 90.0
    I am attracted to ontological pluralism, the doctrine that some things exist in a different way than other things.1 For the ontological pluralist, there is more to learn about an object’s existential status than merely whether it is or is not: there is still the question of how that entity exists. By contrast, according to the ontological monist, either something is or it isn’t, and that’s all there is say about a thing’s existential status. We appear (...)
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  11. Olimpia Lombardi (2012). Prigogine and the Many Voices of Nature. Foundations of Chemistry 14 (3):205-219.score: 90.0
    Ilya Prigogine was not a systematic author: his ideas, covering a wide arch of areas, are dispersed in his many writings. In particular, his philosophical thought has to be reconstructed mainly on the basis of his works in collaboration with Isabelle Stengers: La Nouvelle Alliance ( 1979 ), Order out of Chaos ( 1984 ), and Entre le Temps et l’Éternité ( 1988 ). In this paper I undertake that reconstruction in order to argue that Prigogine’s position, when read in (...)
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  12. Akiko Frischhut & Alexander Skiles (2013). Time, Modality, and the Unbearable Lightness of Being. Thought 2 (1):264-273.score: 90.0
    We develop a theory about the metaphysics of time and modality that combines the conceptual resources devised in recent sympathetic work on ontological pluralism (the thesis that there are fundamentally distinct kinds of being) with the thought that what is past, future, and merely possible is less real than what is present and actual (albeit real enough to serve as truthmakers for statements about the past, future, and merely possible). However, we also show that despite being a coherent, (...)
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  13. Durant Drake (1926). What is a Mind? Ontological Pluralism Versus Ontological Monism. Mind 35 (138):230-236.score: 90.0
  14. Durant Drake (1926). Discussions: What is a Mind? Ontological Pluralism Versus Ontological Monism. Mind 35 (138):230-236.score: 90.0
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  15. D. Efird (2011). Make/Believing the World(S): Toward a Christian Ontological Pluralism * By Mark S. McLeod-Harrison. Analysis 71 (2):404-406.score: 90.0
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  16. Harlan B. Miller (1992). Not the Only Game in Town: Zoöepistemology and Ontological Pluralism. Synthese 92 (1):25 - 37.score: 90.0
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  17. Denis McManus (2013). Ontological Pluralism and the Being and Time Project. Journal of the History of Philosophy 51 (4):651-673.score: 90.0
    In This Paper, I Identify a Problem, which the project that I will refer to as the ‘Being and Time Project’ (or ‘BTP’ for short) aimed to solve; this is the project within which Heidegger reinterpreted his early thought—and which he unsuccessfully attempted to bring to fruition—in, roughly speaking, the years 1925–28. The problem in question presents several faces: viewed from one angle, it concerns the unity of the concept of “Being in general,” from another, the integrity of the notion (...)
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  18. Cristian F. Mihut (2010). Review of Mark S. McLeod-Harrison, Make/Believing the World(S): Toward a Christian Ontological Pluralism. [REVIEW] Notre Dame Philosophical Reviews 2010 (5).score: 90.0
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  19. Martín Labarca & Olimpia Lombardi (2011). Acerca del status ontológico de las entidades químicas: el caso de los orbitales atómicos. Principia 14 (3):309-333.score: 90.0
    The aim of the present paper is to analyze the problem of the relationship between chemistry and physics, by focusing on the widely discussed case of the atomic orbitals. We will begin by remembering the difference between the physical and the chemical interpretation of the concept of orbital. Then, we will refer to the claim made in 1999 that atomic orbitals have been directly imaged for the first time. On this basis, we will analyze the problem from a new approach, (...)
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  20. Martín Labarca & Olimpia Lombardi (2007). Irreversibility and Ontological Pluralism. Scientiae Studia 5 (2):139-167.score: 90.0
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  21. Raoni Padui (2013). Hegel's Ontological Pluralism. Review of Metaphysics 67 (1):125-148.score: 90.0
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  22. Mark Mcleod-Harrison (2009). The Many Ways God Is: Ontological Pluralism and Traditional Christian Theism. Forum Philosophicum: International Journal for Philosophy 14 (2).score: 90.0
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  23. Jason Turner (forthcoming). Forthcoming.“Logic and Ontological Pluralism.”. Journal of Philosophical Logic.score: 90.0
     
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  24. Jung H. Lee (1998). Problems of Religious Pluralism: A Zen Critique of John Hick's Ontological Monomorphism. Philosophy East and West 48 (3):453-477.score: 84.0
    John Hick's "pluralistic hypothesis" of religion essays a comprehensive vision of religious diversity and its attendant soteriological, epistemological, and ontological implications. At the heart of Hick's proposal is the belief in the transcendental unity and soteriological identity of all religions. While coherent and compelling, Hick's model militates against those traditions that do not possess an ultimate noumenal referent that undergirds the phenomenal responses of culturally conditioned traditions. One of those traditions, namely Sōtō Zen Buddhism, at once defies Hick's categories (...)
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  25. Kelly Trogdon (2009). Physicalsim and Sparse Ontology. Philosophical Studies 143 (2):147-165.score: 78.0
    A major stumbling block for non-reductive physicalism is Kim’s disjunctive property objection. In this paper I bring certain issues in sparse ontology to bear on the objection, in particular the theses of priority monism and priority pluralism. Priority pluralism (or something close to it, anyway) is a common ontological background assumption, so in the first part of the paper I consider whether the disjunctive property objection applies with equal force to non-reductive physicalism on the assumption that priority (...)
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  26. Jeroen Van Bouwel (2004). Explanatory Pluralism in Economics: Against the Mainstream? Philosophical Explorations 7 (3):299 – 315.score: 78.0
    Recent pleas for more heterodoxy in explaining economic action have been defending a pluralism for economics. In this article, I analyse these defences by scrutinizing the pluralistic qualities in the work of one of the major voices of heterodoxy, Tony Lawson. This scrutiny will focus on Lawson's alternatives concerning ontology and explanation to mainstream economics. Subsequently, I will raise some doubts about Lawson's pluralism, and identify questions that will have to be addressed by heterodox economists in order to (...)
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  27. Kris McDaniel (2009). Ways of Being. In David John Chalmers, David Manley & Ryan Wasserman (eds.), Metametaphysics: New Essays on the Foundations of Ontology. Oxford University Press.score: 68.0
    There are many kinds of beings – stones, persons, artifacts, numbers, propositions – but are there also many kinds of being? The world contains a variety of objects, each of which exists – but do some objects exist in different ways? The historically popular answer is yes. This answer is suggested by the Aristotelian slogan that “being is said in many ways”, and according to some interpretations is Aristotle’s view.1 Variants of this slogan were championed by medieval philosophers, such as (...)
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  28. Yiftach J. H. Fehige (2011). Transsexuality: Reconciling Christianity and Science. Toronto Journal of Theology 27 (1):51-71.score: 68.0
    Furthering the dialogue with J. Wentzel van Huyssteen over his way of reconciling Christianity and science while reflecting on human uniqueness, I offer a philosophical analysis of the phenomenon of transsexuality. The focus of my analysis is the implications of transsexuality for the metaphysics of reductive naturalism. Envisioning a pluralistic ontology of the sexed human body, I propose to account for human sexuality within the general framework of normative pragmatism. The context of my reflections is a theology of sexual diversity, (...)
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  29. D. J. Saab, Culture as Mediator for What is Ready-to-Hand: A Phenomenological Exploration of Semantic Networks.score: 66.0
    Upon what philosophical foundation are semantic network graphs based? Does this foundation allow for the legitimization of other semantic networks and ontological diversity? How can we design our computational and informational systems to accommodate this ontological diversity and the variety of semantic networks? Are semantic networks segmentations of larger semantic landscapes? This paper explores semantic networks from a Heideggerian existentialist and phenomenological perspective. The analysis presented uses cultural schema theory to bridge the syntactic and lexical elements to the (...)
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  30. Dominik Lücke (2010). Carnap, Goguen, and the Hyperontologies: Logical Pluralism and Heterogeneous Structuring in Ontology Design. [REVIEW] Logica Universalis 4 (2):255-333.score: 66.0
    This paper addresses questions of universality related to ontological engineering, namely aims at substantiating (negative) answers to the following three basic questions: (i) Is there a ‘universal ontology’?, (ii) Is there a ‘universal formal ontology language’?, and (iii) Is there a universally applicable ‘mode of reasoning’ for formal ontologies? To support our answers in a principled way, we present a general framework for the design of formal ontologies resting on two main principles: firstly, we endorse Rudolf Carnap’s principle of (...)
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  31. Barbara Pesut (2010). Ontologies of Nursing in an Age of Spiritual Pluralism: Closed or Open Worldview? Nursing Philosophy 11 (1):15-23.score: 60.0
    North American society has undergone a period of sacralization where ideas of spirituality have increasingly been infused into the public domain. This sacralization is particularly evident in the nursing discourse where it is common to find claims about the nature of persons as inherently spiritual, about what a spiritually healthy person looks like and about the environment as spiritually energetic and interconnected. Nursing theoretical thinking has also used claims about the nature of persons, health, and the environment to attempt to (...)
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  32. Jeroen Van Bouwel (2005). The Division of Labour in the Social Sciences Versus the Politics of Metaphysics. Questioning Critical Realism's Interdisciplinarity. Graduate Journal of Social Science 2 (2):32-39.score: 60.0
    Some scholars claim that Critical Realism promises well for the unification of the social sciences, e.g., "Unifying social science: A critical realist approach" in this volume. I will first show briefly how Critical Realism might unify social science. Secondly, I focus on the relation between the ontology and methodology of Critical Realism, and unveil the politics of metaphysics. Subsequently, it is argued that the division of labour between social scientific disciplines should not be metaphysics-driven, but rather question-driven. In conclusion, I (...)
     
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  33. Jeroen Van Bouwel & Erik Weber (2008). De-Ontologizing the Debate on Social Explanations: A Pragmatic Approach Based on Epistemic Interests. [REVIEW] Human Studies 31 (4):423-442.score: 58.0
    In a recent paper on realism and pragmatism published in this journal, Osmo Kivinen and Tero Piiroinen have been pleading for more methodological work in the philosophy of the social sciences—refining the conceptual tools of social scientists—and less philosophically ontological theories. Following this de-ontologizing approach, we scrutinize the debates on social explanation and contribute to the development of a pragmatic social science methodology. Analyzing four classic debates concerning explanation in the social sciences, we propose to shift the debate away (...)
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  34. E. J. Lowe (2013). Ontological Vagueness, Existence Monism and Metaphysical Realism. Metaphysica 14 (2):265-274.score: 54.0
    Recently, Terry Horgan and Matjaž Potrč have defended the thesis of ‘existence monism’, according to which the whole cosmos is the only concrete object. Their arguments appeal largely to considerations concerning vagueness. Crucially, they claim that ontological vagueness is impossible, and one key assumption in their defence of this claim is that vagueness always involves ‘sorites-susceptibility’. I aim to challenge both the claim and this assumption. As a consequence, I seek to undermine their defence of existence monism and support (...)
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  35. Victoria S. Harrison (2008). Internal Realism, Religious Pluralism and Ontology. Philosophia 36 (1):97-110.score: 54.0
    Internalist pluralism is an attractive and elegant theory. However, there are two apparently powerful objections to this approach that prevent its widespread adoption. According to the first objection, the resulting analysis of religious belief systems is intrinsically atheistic; while according to the second objection, the analysis is unsatisfactory because it allows religious objects simply to be defined into existence. In this article, I demonstrate that an adherent of internalist pluralism can deflect both of these objections, and in the (...)
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  36. Fritz Rohrlich (1988). Pluralistic Ontology and Theory Reduction in the Physical Sciences. British Journal for the Philosophy of Science 39 (3):295-312.score: 54.0
    It is demonstrated that the reduction of a physical theory S to another one, T, in the sense that S can be derived from T holds in general only for the mathematical framework. The interpretation of S and the associated central terms cannot all be derived from those of T because of the qualitative differences between the cognitive levels of S and T. Their cognitively autonomous status leads to an epistemic as well as an ontological pluralism. This (...) is consistent with the unity of nature in the sense of a substantive monism. (shrink)
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  37. István Aranyosi (2013). God, Mind, and Logical Space. Palgrave Macmillan.score: 50.0
    In God, Mind and Logical Space István Aranyosi takes the reader on a journey for the mind by revisiting the fundamental questions and the everlasting debates in philosophy of religion, ontology, and the philosophy of mind. The first part deals with issues in ontology, and the author puts forward a radical view according to which all thinkable objects and states of affairs have an equal claim to existence in a way that renders existence a relative notion. In the second part (...)
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  38. Olimpia Lombardi & Martín Labarca (2005). The Ontological Autonomy of the Chemical World. Foundations of Chemistry 7 (2):125-148.score: 48.0
    In the problem of the relationship between chemistry and physics, many authors take for granted the ontological reduction of the chemical world to the world of physics. The autonomy of chemistry is usually defended on the basis of the failure of epistemological reduction: not all chemical concepts and laws can be derived from the theoretical framework of physics. The main aim of this paper is to argue that this line of argumentation is not strong enough for eliminate the idea (...)
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  39. Stephanie Ruphy (2011). From Hacking's Plurality of Styles of Scientific Reasoning to “Foliated” Pluralism: A Philosophically Robust Form of Ontologico-Methodological Pluralism. Philosophy of Science 78 (5):1212-1222.score: 42.0
    This essay aims at proposing a “philosophically important” form of scientific pluralism that captures essential features of contemporary scientific pratice largely ignored by the various forms of scientific pluralism currently discussed by philosophers. My starting point is Hacking’s concept of style of scentific reasoning, with a focus on its ontological import. I extend Hacking’s thesis by proposing the process of “ontological enrichment” to grasp how the objects created by a style articulate with the common objects of (...)
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  40. Phil Corkum (2013). Substance and Independence in Aristotle. In B. Schnieder, A. Steinberg & M. Hoeltje (eds.), Varieties of Dependence: Ontological Dependence, Supervenience, and Response-Dependence. Basic Philosophical Concepts Series, Philosophia Verlag. 36-67.score: 42.0
    Individual substances are the ground of Aristotle’s ontology. Taking a liberal approach to existence, Aristotle accepts among existents entities in such categories other than substance as quality, quantity and relation; and, within each category, individuals and universals. As I will argue, individual substances are ontologically independent from all these other entities, while all other entities are ontologically dependent on individual substances. The association of substance with independence has a long history and several contemporary metaphysicians have pursued the connection. In this (...)
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  41. Nathanael Stein (2011). Aristotle's Causal Pluralism. Archiv für Geschichte der Philosophie 93 (2):121-147.score: 42.0
    Central to Aristotle's metaphysics and epistemology is the claim that ‘ aitia ’ – ‘cause’ – is “said in many ways”, i.e., multivocal. Though the importance of the four causes in Aristotle's system cannot be overstated, the nature of his pluralism about aitiai has not been addressed. It is not at all obvious how these modes of causation are related to one another, or why they all deserve a common term. Nor is it clear, in particular, whether the causes (...)
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  42. Jean Lachapelle (2000). Cultural Evolution, Reductionism in the Social Sciences, and Explanatory Pluralism. Philosophy of the Social Sciences 30 (3):331-361.score: 42.0
    This article argues that it is possible to bring the social sciences into evolutionary focus without being committed to a thesis the author calls ontological reductionism, which is a widespread predilection for lower-level explanations. After showing why we should reject ontological reductionism, the author argues that there is a way to construe cultural evolution that does justice to the autonomy of social science explanations. This paves the way for a liberal approach to explanation the author calls explanatory (...), which allows for the possibility of explaining cultural phenomena in terms of different evolutionary processes. Key Words: cultural evolution • reductionism • explanatory pluralism • evolutionary psychology. (shrink)
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  43. Jeroen van Bouwel (2004). Individualism and Holism, Reduction and Pluralism: A Comment on Keith Sawyer and Julie Zahle. Philosophy of the Social Sciences 34 (4):527-535.score: 42.0
    Commenting on recent articles by Keith Sawyer and Julie Zahle, the author questions the way in which the debate between methodological individualists and holists has been presented and contends that too much weight has been given to metaphysical and ontological debates at the expense of giving attention to methodological debates and analysis of good explanatory practice. Giving more attention to successful explanatory practice in the social sciences and the different underlying epistemic interests and motivations for providing explanations or reducing (...)
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  44. Robert N. McCauley, Explanatory Pluralism and The Heuristic Identity Theory.score: 42.0
    University and William Bechtel Washington University Abstract Explanatory pluralism holds that the sorts of comprehensive theoretical and ontological economies, which microreductionists and New Wave reductionists envision and which antireductionists fear, offer misleading views of both scientific practice and scientific progress. Both advocates and foes of employing reductionist strategies at the interface of psychology and neuroscience have overplayed the alleged economies that interlevel connections (including identities) justify while overlooking their fundamental role in promoting scientific research. A brief review of (...)
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  45. Jeroen Van Bouwel (2003). Critical Realism and Methodological Pluralism in the Social Sciences. Philosophica 71:13-38.score: 42.0
    The question of whether Critical Realism has committed an "ontological fallacy" in revealing the "epistemic fallacy" in social scientific research is addressed. An overview of Critical Realism's treatment of the connection between epistemology & ontology, which culminated in the unveiling of the epistemic fallacy, is provided. Critical Realism's understanding of explanation as it applies to social scientific inquiry is then explored to determine whether such thought has committed the ontological fallacy. The presence of the ontological fallacy within (...)
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  46. M. Glouberman (1988). Interpreting Bradley: The Critique of Fact-Pluralism. History and Philosophy of Logic 9 (2):205-223.score: 42.0
    The typically dismissive treatment of Bradleian idealism, to the extent that it is based on philosophical criticism rather than historical bias, suffers from a failure to distinguish Bradley's negative views from his positive doctrines. But the intermingling of the two plays havoc in Bradley's own presentation, so that proper interpretation requires a particularly aggressive approach to the texts. Specifically, in denying a real multiplicity of facts, Bradley, though he may seem to be, is not attacking the commonsense belief that there (...)
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  47. Tuomas E. Tahko & Donnchadh O'Conaill (2012). On the Common Sense Argument for Monism. In Philip Goff (ed.), Spinoza On Monism. Palgrave Macmillan.score: 36.0
    The priority monist holds that the cosmos is the only fundamental object, of which every other concrete object is a dependent part. One major argument against monism goes back to Russell, who claimed that pluralism is favoured by common sense. However, Jonathan Schaffer turns this argument on its head and uses it to defend priority monism. He suggests that common sense holds that the cosmos is a whole, of which ordinary physical objects are arbitrary portions, and that arbitrary portions (...)
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  48. Timothy J. Nulty (2009). Conceptual Schemes Revisited: Davidsonian Metaphysical Pluralism. [REVIEW] Metaphysica 10 (1):123-134.score: 36.0
    Davidson’s 1974 argument denying the possibility of incommensurable conceptual schemes is widely interpreted as entailing a denial of metaphysical pluralism. Speakers may group objects differently or have different beliefs about the world, but there is just one world. I argue there is tension arising from three aspects of Davidson’s philosophy: (1) the 1974 argument against conceptual schemes; (2) Davidson’s more recent emphasis on primitive triangulation as a necessary condition for thought and language; and (3) Davidson’s semantic approach to metaphysics, (...)
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