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Philosophizing is part of the Process/es of Theorizing An illustration (by means of a number of articles, books, opinions, statements, hypotheses, theories, arguments, reasoning and comments) of doing philosophy or philosophizing and its methods, as aspects of the contexts, stages, steps and features of the process/es of theorizing. A number of implicit assumptions and tacit pre-suppositions of this socio-cultural practice and discourse, for example as they resemble that of everyday and religious perception (MNC, “maturationally natural” perception, cognition, and action), are identified and revealed.
Meta-philosophical study of philosophy as it resembles the processes of theorizing. Surveying Analytical and Continental Philosophy as described by different authors to identify their subject-matter (that could be included and excluded in this discipline or shared with other disciplines as in cognitive sciences and X-Phi) and methods. AP concentrates on certain stages of theorizing (conceptual analysis, exploration and speculation about them), CP concentrates on 'the human condition', social, political and cultural fields, but lacks the clarity, meticulous details and systematic work of AP. These are some of the implicit assumptions (ideologies) underlying and determining contemporary philosophical practice and institutions.
Much extended to included details of courses, subject-matter, methods taught in Analytic Philosophy, theorizing and Continental philosophy , for example vast appendix on 'the movement of non-philosophy' work. Much extended by details of undergraduate courses in philosophy (epistemology, arguments, metaphysics, and other aspects of 'Analytic' Philosophy , or as taught in the UK and US), as well as aspects theory-construction (the 3 approaches in the sciences) Meta-philosophical study of philosophy as it resembles the processes of theorizing. Surveying Analytical and Continental Philosophy as described by different authors to identify their subject-matter (that could be included and excluded in this discipline or shared with other disciplines as in cognitive sciences and X-Phi) and methods. AP concentrates on certain stages of theorizing (conceptual analysis, exploration and speculation about them), CP concentrates on 'the human condition', social, political and cultural fields, but lacks the clarity, meticulous details and systematic work of AP. These are some of the implicit assumptions (ideologies) underlying and determining contemporary philosophical practice and institutions.
These words are about philosophy, the doing of philosophy and what philosophers do and what they think they do, so it is in fact meta-philosophical descriptions. They are intended as general statements about these things, generalizations, hypotheses, a model and pointers to a possible framework for a theory about what the doing of philosophy is like, what the process/es of philosophizing are like and what the processes of theorizing are like. The philosophical ‘methods’ that are referred to and described are in fact resembling different aspects and features, and different stages of the process of theorizing, for example identifying and describing the data that are collected as subject-matter to be investigated, deconstructed, analysed, dealt with phenomenologically, logically or by means of the tools of critical theory, the creation of problem statements involving this data, issues or problems,, the development and weighing of alternative conjectures concerning these things, the use of disciplined imagination, the selection, interpretation and retention of such conjectures, guiding ideas and concepts, meaning construction by means of variations of different sets of concepts, invention of concepts, use of simulations or imaginary experiments, imaginative representations eg by using metaphors in accordance with the eight optimality principles, applying selection criteria relevant to the particular stage of philosophizing, and other uses of thought trials, etc.
I explore the similarities between what is considered to be philosophizing or the doing of philosophy. I illustrate how in fact these so-called philosophical methods, techniques and tools are in fact resembling the features of the stages of theorizing. I use Habermas as an example to show that all academic investigation employs and goes through some or most of these stages, often the theorist or writer is unaware of the fact and thinks that he is describing his own ideas, model, system.
ABSTRACT So far in my books and articles I have dealt with the following (I hope I do not commit self-plagiarism by referring to my previous work and ideas expressed therein! Lol): My own discussions or ‘philosophizing’ follow right at the end after the numerous and very lengthy quotes from philosophers. The nature of the subject-matter of philosophy, the methodology, methods, techniques and tools of doing philosophy or philosophizing, the nature of the different steps or stages of the process/es of theorizing, the fact that doing philosophy are some of the stages of theorizing, the fact that philosophers lack meta-cognition and/or meta-reflection of these things. If they had awareness of what and how they are doing philosophy they might not become involved in quibbling over concepts and the differentiations of these concepts. It is as if philosophers are blind to what they are doing and have been doing for thousands of years, with the result that they continue repeating the same thing – arguing with words over the use of words and in the process creating more and more –isms. They are seemingly unable to escape from such –isms and their implications. Instead of getting or going anywhere they way they conceive (of) problems and express their questions they end up with conceiving of notions that cannot be solved or dissolved. They enclose themselves in an insular world or bubble of their own making, compared to sciences investigating humans and the different features and systems of the human body who find irrelevant the problems that philosophers have with things such as the brain, cognition, mind, consciousness, perception, thinking, etc. Sciences deal with these things on many levels and multi-dimensional while philosophers try to restrict them to a single level in one dimension by their words and the way they use those words. Consequently they lose sight of their objects and are unable to question them or express questions about them in a meaningful manner. In my articles and books on the subject-matter I dealt with the traditional branches of philosophy and that with the differentiation of other disciplines and discourses the discourse of philosophy lost subject-matter. I mentioned newer areas of ‘philosophy’, such as X-Phi, Philosophy’s interdisciplinary involvement in for example cognitive sciences, that there exists a philosophy of every discipline possible (eg philosophy of science, art, music, sport, social sciences, etc), that discourses such as Logic, Critical Thinking, Argumentation and argument maps, Reasoning, etc are relevant to and employed by many if not all disciplines and many discourses and are not uniquely subject-matter of the discourse of philosophy and does not have to form part of or be taught as subject-matter of philosophy. I identified and discussed the methodology, methods, techniques and tools of doing philosophy and some underlying or implicit transcendentals such as pre-suppositions, suppositions and assumptions. I explore the nature of the different features, aspects, characteristics, steps and stages of the processes of theorizing. I showed that doing philosophy or philosophizing employ and/or consist of some of these features, steps and stages of theorizing. As I involuntary have (am), seemingly endless (a stream of consciousness like) philosophically- (question or problem and insight) related ‘intuitions’, it is difficult, painful and frustrating to me for that to be interrupted by social interaction, talking to people, phones, executing all sorts of mundane activities, etc. To understand or cope with this ‘mental state’ is one of the reasons why I need to explore meta-cognition or thinking about thinking, especially one’s own thinking and related ‘activities’.
2010 •
This book conceives philosophy in terms of philosophizing as an active process. The intention of the argument is to restore philosophy to its origins as an ethos, a practice, a way of living for rational beings. Philosophy is therefore presented more as a practice or an activity than as an intellectual exercise or subject discipline. Philosophy is something that one does as a rational being. This is not an invitation to sloppy thinking; it is an invitation to all to philosophize as rational beings. A questioning, critical approach grounded in the rational faculty is taken to be the most salient characteristic of philosophy. This emphasizes intelligence and its application over knowledge.Philosophy is not a question of knowledge but of the application of intelligence. The book proceeds from Socrates as the key figure in this conception of philosophy as philosophizing. Socrates was no ivory tower philosopher but took philosophy to the men and women of 'the real world' in an attempt to get them to support their views and activities with arguments, with good reasons for doing, thinking, stating the things they did. The 'real world' is not the one revealed to ordinary sense experience. This book shows that only by philosophizing can individuals enter the real world.
The emerging of new practices in the domain of philosophy, motivated by the desire to philosophize, which is expressed by the wider public since a few years, leads us to ponder the nature of this philosophizing, perhaps, in part, to answer those who question the legitimacy of this recent popularization of the philosophical impulse. In order to better capture its manifold manifestations, the present work will approach this new phenomenon from various angles: from the angle of the attitudes, as astonishment or radicality (fundamentalism), for example; also, from the angle of the skills involved therein, like analysis or argumentation, or again like problematization and conceptualization. But, we will also discuss about dialectic, intuition, philosophical consultation and so on.
Filosofija. Sociologija
Philosophical Reflections: Cognitive, Political and Social Aspects2021 •
This article explores various interlinks and connections between philosophy and the other sciences, namely, linguistics, cognitive sciences, sociology, economy, political, ideological and human life studies. Those interlinks and connections are analysed within three methodological paradigms. The first paradigm binds cognising, defining and speaking. The second paradigm integrates assembling, self-organising and social engineering. The third one connects working, living and sensing together. According to the aforementioned paradigms, this issue is divided into three chapters. This article, in turn, delivers concise presentations of articles belonging to the above-mentioned chapters. Those presentations interlink various issues of different sciences, such as solving paradoxes of knowability, delivering reliable definitions of transdisciplinary knowledge, identifying means and mechanisms of linguistic subjectivity, proposing effective ways and procedures of self-organization of democra...
A set of questions to be amplified and addressed by session members.
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