Le Corpus oral et sonore de l’espagnol rural(COSER) est un corpus d’enquêtes orales qui a pour but l’étude de la grammaire dialectale dans la péninsule ibérique. Dans cet article, les caractéristiques du COSER et la méthodologie suivie sont décrites et comparées à celles des atlas pour ce qui concerne la recherche sur la grammaire dialectale. Grâce au COSER, de nombreux aspects syntaxiques peu connus ou totalement ignorés des dialectes espagnols ont pu être étudiés, tels que plusieurs paradigmes pronominaux, (...) la substitution du subjonctif et l’accord neutre de matière. De plus, la répartition géographique de ces aspects a parfois été considérablement élargie, et les explications traditionnelles ont été remplacées par de nouvelles, en se basant sur une meilleure connaissance des données. L’étude de la grammaire dialectale s’avère être une importante source d’information favorisant une meilleure compréhension des nombreux croisements des principes linguistiques, comme l’« Agreement Hierarchy », par exemple, et ouvrant la voie à de nouvelles approches permettant de tester leur validité. (shrink)

Le Corpus oral et sonore de l’espagnol rural(COSER) est un corpus d’enquêtes orales qui a pour but l’étude de la grammaire dialectale dans la péninsule ibérique. Dans cet article, les caractéristiques du COSER et la méthodologie suivie sont décrites et comparées à celles des atlas pour ce qui concerne la recherche sur la grammaire dialectale. Grâce au COSER, de nombreux aspects syntaxiques peu connus ou totalement ignorés des dialectes espagnols ont pu être étudiés, tels que plusieurs paradigmes pronominaux, (...) la substitution du subjonctif et l’accord neutre de matière. De plus, la répartition géographique de ces aspects a parfois été considérablement élargie, et les explications traditionnelles ont été remplacées par de nouvelles, en se basant sur une meilleure connaissance des données. L’étude de la grammaire dialectale s’avère être une importante source d’information favorisant une meilleure compréhension des nombreux croisements des principes linguistiques, comme l’« Agreement Hierarchy », par exemple, et ouvrant la voie à de nouvelles approches permettant de tester leur validité. (shrink)

This is the first book-length project to examine the relationship between blackness, queerness, and hip hop. Using aesthetics as its organizing lens, Hip Hop Heresies attends to the ways that hip hop cultural production in New York City from the 1970s through the first fifteen years of the 21st century produced hip hop cultural products (film, visual art, and music) that offer "queer articulations" of race, gender, and sexuality that are contrary to hegemonic ideas and representations of those categories in (...) hip hop production, as well as in writing about hip hop culture. (shrink)

La métaphore du réseau s'est imposée durant les années quatre vingt dix à l'occasion de ce qu'il est convenu d'appeler le « topical turn », pour décrire les logiques de développement de la vie culturelle et leur analyse en termes spatiaux plutôt que temporels. Simultanément, il arrive que la constitution de réseaux soit bel et bien déterminée historiquement notamment de manière générationnelle ou sociopolitique. Les contributeurs de cet ouvrage s'inspirent de cette réflexion pour traiter d'un phénomène de réverbération dans l'histoire (...) culturelle, en particulier d'expression allemande, des années vingt aux années soixante du XXe siècle. Au plan métacritique, la réception répétée de la philosophie de Frédéric Nietzsche, mais aussi d'Ernst Cassirer notamment chez Michel Foucault et Gilles Deleuze apparaît comme un lien constitutif de ce déploiement métaphorique. D'autres modèles explicatifs sont présentés tel celui des paradigmes en science ou celui d'un équilibrage pulsionnel, de type psychanalytique. Des études de cas précis illustrent également cette hésitation entre le modèle métaphorique et le modèle historique, concernant les modes d'affirmation de certaines avants-gardes, l'étude de la reprise poétique chez Heissenbüttel ou Rühmkorf, filmique chez Godard, ou théâtrale chez les héritiers d'Artaud. Die Metapher des Netzwerkes hat sich im Laufe der neunziger Jahre anlässlich des sogenannten «topical turn» zur Beschreibung der logischen Mechanismen in der Entwicklung des kulturellen Lebens und deren Analyse in eher räumlichen als zeitlichen Begriffen durchgesetzt. Der Aufbau von Netzwerken mag aber auch historisch bedingt sein, zum Beispiel durch Generationszugehörigkeit und sozial-politische Umstsozial-politische Umstände. Die Beiträger dieses Bandes gehen von dieser Überlegung aus, um sich dem Phänomen der Spiegelung in der Kulturgeschichte - insbesondere in der deutschsprachigen - von den zwanziger bis sechziger Jahren des 20. Jahrhunderts auseinanderzusetzen. Auf metakritischer Ebene erscheint die wiederholte Rezeption der Philosophie Friedrich Nietzsches, aber auch Ernst Cassirers, insbesondere bei Michel Foucault und Gilles Deleuze als eine Verbindung, die wesentlich ist für die Entfaltung der räumlichen Metaphorik. Weitere Erklärungsmodelle werden vorgeschlagen, wie das paradigmatisch-wissenschaftliche oder das triebhaft-psychoanalytische. Fallstudien illustrieren zudem dieses Zögern zwischen metaphorischem und historischem Modell, was die Selbstbehauptung gewisser Avantgarden sowie die Untersuchung bestimmter Rezeptionsmomente betrifft, im poetischen Bereich bei Heissenbüttel oder Rühmkorf, im filmischen bei Godard, oder im dramatischen bei den Erben Artauds. (shrink)

Après la Seconde Guerre mondiale et la chute du mur de Berlin, nous avons cru à la victoire définitive de notre vision du monde, caractérisée par l'individualisme libéral, le cosmopolitisme et la démocratie des droits de l'homme. Mais depuis le tournant du siècle, plusieurs cultures mondiales s'opposent clairement et fermement aux principes occidentaux considérés jusque-là comme universels. La démocratie est décriée ou dégradée, et l'autocratie nommément défendue, en Chine et à Singapour, dans certains pays musulmans, en Russie. En outre, apparaissent (...) au sein même de l'Occident des gouvernements dits populistes ou illibéraux, opposés au libéralisme et à l'individualisme postmodernes. Ce débat conflictuel déployé tant sur le plan occidental que sur le plan mondial traduit un nouvel assaut de la vision du monde traditionnelle, holiste, face à la vision progressiste et individualiste. Des deux côtés fleurissent les excès. En Occident, l'humanisme classique transformé en humanitarisme. En face, des cultures parfois devenues des idéologisations de leurs traditions. C'est un énième épisode, mondialisé, de la discorde entre les modernes et les anti-modernes : ce qu'on a appelé au XXe siècle la guerre des dieux?"--Page 4 of cover. (shrink)

Les trente dernières années du XX e siècle ont été marquées par une très forte inflation des règles du droit du travail visant à protéger l’emploi. Ces règles encadrent notamment le licenciement et tentent d’endiguer le recours aux contrats précaires. Mais on s’aperçoit aujourd’hui qu’il n’existe pas de rapport mécanique entre les objectifs poursuivis (protéger l’emploi), leur traduction législative et les résultats produits qui sont décevants. Prenant acte de son impuissance le législateur entend désormais changer de paradigme en concentrant ses (...) efforts sur la protection des transitions professionnelles. Toutefois les lois les plus récentes qui s’inscrivent dans cette perspective connaissent de nombreux déboires, et pour l’instant il ne semble pas évident que la prospection sur ces nouvelles terres donne plus de résultats que ceux obtenus sur les anciennes. (shrink)

Why would philosophers interested in the points or functions of our conceptual practices bother with genealogical explanations if they can focus directly on paradigmatic examples of the practices we now have?? To answer this question, I compare the method of pragmatic genealogy advocated by Edward Craig, Bernard Williams, and Miranda Fricker—a method whose singular combination of fictionalising and historicising has met with suspicion—with the simpler method of paradigm-based explanation. Fricker herself has recently moved towards paradigm-based explanation, arguing that it is (...) a more perspicuous way of reaping the same explanatory pay-off as pragmatic genealogy while dispensing with its fictionalising and historicising. My aim is to determine when and why the reverse movement from paradigm-based explanation to pragmatic genealogy remains warranted. I argue that the fictionalising and historicising of pragmatic genealogy is well motivated, and I outline three ways in which the method earns its keep: by successfully handling historically inflected practices which paradigm-based explanation cannot handle; by revealing and arguing for connections to generic needs we might otherwise miss; and by providing comprehensive views of practices that place and relate the respects in which they serve both generic and local needs. (shrink)

From time to time philosophers and scientists have made sensational, provocative claims that certain things do not exist or never happen that, in everyday life, we unquestioningly take for granted as existing or happening. These claims have included denying the existence of matter, space, time, the self, free will, and other sturdy and basic elements of our common-sense or naïve world-view. Around the middle of the twentieth century an argument was developed that can be used to challenge many such skeptical (...) claims based on linguistic considerations, which came to be known as the Paradigm Case Argument ... (shrink)

Dr. Strange sees Dr. Stephen Strange abandon his once-promising medical career to become a superhero with the ability to warp time and space, and to travel through various dimensions. In order to make this transition, he is required to abandon many of his previous assumptions about the way the world works and learn to see things in a new way. Importantly, this is not merely a matter of learning a few facts, or of mastering new techniques. Instead, Dr. Strange is (...) required to alter his conception of the basic nature of the world and of how he relates to it. In time, this change extends to his values as well, as Strange comes to embrace his role in safeguarding the human world from interdimensional threats. -/- It is tempting to interpret Dr. Strange’s experience as one that shows the limits of rational, scientific inquiry, or even of human knowledge more generally. However, in this essay, I’d like to explore a different interpretation: that Strange’s experience can most fruitfully be thought of as a scientific revolution, in which Strange moves from one way of carrying out scientific inquiry to a different, incompatible way of doing it. In order to do this, I’ll be exploring the work of philosopher and historian of science Thomas Kuhn, who wrote a book—The Structure of Scientific Revolutions--about just this topic. Among other things, Kuhn’s work introduced the highly useful (though commonly misunderstood) notion of a paradigm shift. -/- We’ll begin by exploring what Kuhn describes as normal science, which consists of applying a set of well-understood concepts and methods to problems of interest. This “puzzle-solving” aspect of science is exemplified by Strange’s early successes in medicine. During this stage, scientists have good reasons to avoid questioning the basic validity of their paradigm, and to instead blame any problems that arise on other factors, such as human error. (As fans will know, Strange is quite good at assigning blame in just this way.) A crisis only occurs when significant, serious anomalies have accrued, such as those that Strange encounters in the aftermath of his accident. Even then, however, the old paradigm will only be abandoned only if a new paradigm can be found. Again, Strange’s experience bears this out, as he is able to move on only when the Sorcerer Supreme introduces him to the Mystic Arts. -/- Along the way, we’ll consider what it means for a practice to count as a scientific paradigm, and why it’s not just “anything goes.” Among other things, a paradigm requires that practitioners agree on which problems are most important, which techniques are appropriate to which problems, and what exemplary models of successful work look like. The Mystic Arts of Strange’s world, unlike the pseudoscientific theories of our own, plausibly do quite well on these sorts of criteria. (shrink)

In his recent bookThe Idea of Justice, Amartya Sen suggests that political philosophy should move beyond the dominant, Rawls-inspired, methodological paradigm – what Sen calls ‘transcendental institutionalism’ – towards a more practically oriented approach to justice: ‘realization-focused comparison’. In this article, I argue that Sen's call for a paradigm shift in thinking about justice is unwarranted. I show that his criticisms of the Rawlsian approach are either based on misunderstandings, or correct but of little consequence, and conclude that the Rawlsian (...) approach already delivers much of what Sen himself wants from a theory of justice. (shrink)

Paradigme universale -- Pornind de la un zâmbet -- Jocul -- Timpul -- Întâlnirea extremelor.

The Politics of Paradigms shows that America’s most famous and influential book about science, The Structure of Scientific Revolutions of 1962, was inspired and shaped by Thomas Kuhn’s political interests, his relationship with the influential cold warrior James Bryant Conant, and America’s McCarthy-era struggle to resist and defeat totalitarian ideology. Through detailed archival research, Reisch shows how Kuhn’s well-known theories of paradigms, crises, and scientific revolutions emerged from within urgent political worries—on campus and in the public sphere—about the invisible, unconscious (...) powers of ideology, language, and history to shape the human mind and its experience of the world. (shrink)

Cet ouvrage de Victor Goldschmidt, pour la premiere fois en edition de poche, est le seul consacre a une notion centrale de la philosophie platonicienne, le paradigme, a la fois exemple, comparaison et modele.En prenant comme fil conducteur la definition donnee dans le Politique, l'auteur commence par etudier le role joue par ce procede privilegie dans la methode dialectique des derniers Dialogues. S'exercer sur une realite banale permet de decouvrir la structure d'un grand sujet, plus difficile a definir, comme le (...) sophiste ou l'art politique. Cependant la reussite d'une demarche en saurait en fonder la legitimite. En s'interrogeant sur son fondement, Victor Goldschmidt montre que l'usage d'un paradigme obeit a un mouvement profond de la pensee platonicienne, il nous mene du visible a l'invisible. (shrink)

A standard view would suggest that research is a neutral apolitical activity. It neutralizes external pressures by its fidelity to robust scientific methods. However, politics is an inevitable part of human knowledge. Our knowledge of the world is always mediated by human priorities. What matters is therefore a contested and political debate rather a neutral accumulation of factual data. How researchers manage this varies. Research paradigms are one way in which research engages with knowledge. They frame knowledge within epistemological and (...) ontological philosophies. In this paper, I will explore this view in relation to neo‐positivism, qualitative research, Foucault and critical realism. I will argue that if nursing knowledge is to be effective it needs to acknowledge the political, particularly in the context of neoliberalism. Healthcare systems are having to cope with a social world increasingly dominated by market fundamentalism, extreme levels of inequality and a rise in xenophobia. These forces are undermining the provision of ethically sound health care, misdirecting research practice and contributing to a discourse of dehumanization. These forces need to be challenged politically and I will argue that epistemologically diverse approaches, alongside a realist ontology can provide a way forward for nursing research. (shrink)

In Paradigms and Barriers Howard Margolis offers an innovative interpretation of Thomas S. Kuhn's landmark idea of "paradigm shifts," applying insights from cognitive psychology to the history and philosophy of science. Building upon the arguments in his acclaimed Patterns, Thinking, and Cognition, Margolis suggests that the breaking down of particular habits of mind—of critical "barriers"—is key to understanding the processes through which one model or concept is supplanted by another. Margolis focuses on those revolutionary paradigm shifts— such as the switch (...) from a Ptolemaic to a Copernican worldview—where challenges to entrenched habits of mind are marked by incomprehension or indifference to a new paradigm. Margolis argues that the critical problem for a revolutionary shift in thinking lies in the robustness of the habits of mind that reject the new ideas, relative to the habits of mind that accept the new ideas. Margolis applies his theory to famous cases in the history of science, offering detailed explanations for the transition from Ptolemaic to cosmological astronomy, the emergence of probability, the overthrow of phlogiston, and the emergence of the central role of experiment in the seventeenth century. He in turn uses these historical examples to address larger issues, especially the nature of belief formation and contemporary debates about the nature of science and the evolution of scientific ideas. Howard Margolis is a professor in the Harris Graduate School of Public Policy Studies and in the College at the University of Chicago. He is the author of Selfishness, Altruism, and Rationality and Patterns, Thinking, and Cognition, both published by the University of Chicago Press. (shrink)

Introductory background -- Paradigms in the arts and social sciences -- General-integrative paradigms in psychology -- Particular-specific paradigms in psychology -- Operational paradigms in psychology -- Conclusion.

Standard Kripke-Putnam semantics is widely taken to entail that theoretical identifications like ‘Brontosauruses are Apatosauruses’ or ‘Gold is 79Au’ are necessary, if true. I offer a new diagnosis as to why this modal consequence ensues. Central to my diagnosis is the concept of a paradigm term. I argue that modal and epistemic peculiarities that are commonly considered as distinctive of natural kind expressions are in fact traits that are shared by paradigm terms in general. Philosophical semantics should broaden its focus (...) from natural kind expressions to paradigm terms. (shrink)

This book explores the uses of the term “paradigm” with respect to both logos and myth in Plato, with a focus on Sophist and Statesman. In so doing, Conor Barry argues for a unitary as opposed to a developmental conception of Plato's dialogues.

Following the publication of Thomas Kuhn’s Structure of Scientific Revolutions the term paradigm became ubiquitous. It is now commonplace in academic writing across the disciplines. Though much has been written about Kuhn’s use of the term and its impact on other fields, there has not yet been a systematic study of how frequently Kuhn used the term in Structure. My aim in this paper is to provide such an analysis. I aim to answer the following questions: (1) How many times (...) does Kuhn actually use the term in the book?; (2) What is the most number of times that he uses the term on a single page?; and (3) Is the term used evenly throughout the book or is it mentioned more often in some chapters than in others? (shrink)

Scientists’ identities and social locations influence their work, but the content of scientific work can also influence scientists. Theory from feminist science studies, autoethnographic accounts, interviews, and experiments indicate that the substance of scientific research can have profound effects on how scientists are treated by colleagues and their sense of belonging in science. I bring together these disparate literatures under the framework of professional cultures. Drawing on the Survey of Earned Doctorates and the Web of Science, I use computational social (...) science tools to argue that the way scientists write about sex in their research influences the future gender ratio of PhDs awarded across 53 subfields of the life sciences over a span of 47 years. Specifically, I show that a critical paradigm of “feminist biology” that seeks to de-essentialize sex and gender corresponds to increases in women’s graduation rates, whereas “sex difference” research—sometimes called “neurosexism” because of its emphasis on essential, categorical differences—corresponds to decreases in women’s graduation rates in most fields. (shrink)

In order to perceive the world, we need more than just raw sensory input: a subliminal paradigm of thought is required to interpret raw sensory data and, thereby, create the objects and events we perceive around ourselves. As such, the world we see reflects our own unexamined, culture-bound assumptions and expectations, which explains why every generation in history has believed that it more or less understood the world. Today, we perceive a world of objects and events outside and independent of (...) mind, which merely reflects our current paradigm of thought. Anomalies that contradict this paradigm have been accumulated by physicists over the past couple of decades, which will eventually force our culture to move to a new paradigm. Under this new paradigm, a form of universal mind will be viewed as nature’s sole fundamental entity. In this paper, I offer a sketch of what the new paradigm may look like. (shrink)

This article offers a functionalist account of trust. It argues that a particular form of trust—Communicated Interpersonal Trust—is paradigmatic and lays out how trust as a social practice in this form helps to satisfy fundamental practical, deliberative, and relational human needs in mutually reinforcing ways. We then argue that derivative (non-paradigmatic) forms of trust connect to the paradigm by generating a positive dynamic between trustor and trustee that is geared towards the realization of these functions. We call this trust’s proleptic (...) potential. Our functionalist approach does not only provide important insights into the practice of trust and its place in the broader web of social life, but also illuminates existing philosophical debates. First, pointing out how opposing theoretical accounts of trust each capitalise on only one of its functions, our paradigm-based approach reveals why they each contain a kernel of truth but are also deficient: the optimal realization of each function is tied to the existence of the other functions as well. Second, we show how a functionalist re-orientation can illuminate two recent disputes regarding (i) the question whether trust is explanatorily two- or three-place and (ii) whether (and to what extent) we can decide to trust others. (shrink)

We examine the philosophical disputes among computer scientists concerning methodological, ontological, and epistemological questions: Is computer science a branch of mathematics, an engineering discipline, or a natural science? Should knowledge about the behaviour of programs proceed deductively or empirically? Are computer programs on a par with mathematical objects, with mere data, or with mental processes? We conclude that distinct positions taken in regard to these questions emanate from distinct sets of received beliefs or paradigms within the discipline: – The rationalist (...) paradigm, which was common among theoretical computer scientists, defines computer science as a branch of mathematics, treats programs on a par with mathematical objects, and seeks certain, a priori knowledge about their ‘correctness’ by means of deductive reasoning. – The technocratic paradigm, promulgated mainly by software engineers and has come to dominate much of the discipline, defines computer science as an engineering discipline, treats programs as mere data, and seeks probable, a posteriori knowledge about their reliability empirically using testing suites. – The scientific paradigm, prevalent in the branches of artificial intelligence, defines computer science as a natural (empirical) science, takes programs to be entities on a par with mental processes, and seeks a priori and a posteriori knowledge about them by combining formal deduction and scientific experimentation. We demonstrate evidence corroborating the tenets of the scientific paradigm, in particular the claim that program-processes are on a par with mental processes. We conclude with a discussion in the influence that the technocratic paradigm has been having over computer science. (shrink)

1) Introduction. 2) The key libertarian insight into property and orthodox libertarianism’s philosophical confusion. 3) Clearer distinctions for applying to what follows: abstract liberty; practical liberty; moral defences; and critical rationalism. 4) The two dominant (‘Lockean’ and ‘Hobbesian’) conceptions of interpersonal liberty. 5) A general account of libertarianism as a subset of classical liberalism and defended from a narrower view. 6) Two abstract (non-propertarian, non-normative) theories of interpersonal liberty developed and defended: ‘the absence of interpersonal initiated imposed constraints on want-satisfaction’, (...) abbreviated to ‘no initiated imposed costs’; and ‘no imposed costs’. 7) Practical implications for both main abstract conceptions of liberty derived and compared. 8) How this positive analysis relates to morals. 9) Concluding conjectures: the main abstract theory of liberty captures the relevant interpersonal conception; the new paradigm of libertarianism solves the old one’s problems. (shrink)

Queering Paradigms IVa: Insurgências queer ao Sul do equador, junto com o volume Queering Paradigms IV: South-North Dialogues on Queer Epistemologies, Embodiments and Activisms (Lewis et al. 2014), divulga de forma multilíngue pesquisas apresentadas no 4° Congresso Internacional Queering Paradigms (QP4), sediado no Rio de Janeiro, Brasil. Ambos os volumes compartilham o objetivo de analisar o status quo e os desafios para o futuro dos Estudos Queer a partir de uma perspectiva inter/multidisciplinar, concentrando-se sobre as relações entre os eixos Sul-Norte. (...) O presente livro oferece capítulos escritos em português e espanhol, línguas subalternas na academia global, visando a privilegiar vozes e conhecimentos do Sul. Os trabalhos reunidos neste volume insurgem contra a colonização epistemológica dos corpos que habitam o Sul global e apontam para os problemas que surgem quando a(s) Teoria(s) Queer do Norte são aplicadas sem adaptação a outros contextos. Além de violências epistemológicas, a falta de atenção ao que acontece ao sul do equador pode levar a uma paralização do debate queer. O convite que esses capítulos fazem é um desafio a olhar para onde não se costuma olhar e ouvir as vozes que não se costuma ouvir, de forma a devolver ao queer seu potencial de contestação. Queering Paradigms IVa: Insurgências queer ao Sul do equador, junto con el tomo Queering Paradigms IV: South-North Dialogues on Queer Epistemologies, Embodiments and Activisms (Lewis et al. 2014), difunde de forma multilingüe algunas de las investigaciones presentadas en el 4o Congreso Internacional Queering Paradigms (QP4), en Río de Janeiro, Brasil. Ambos tomos comparten el objetivo de analizar el estado actual y los desafíos para el futuro de los Estudios Queer desde una perspectiva inter/multidisciplinaria, concentrándose sobre las relaciones entre el eje Sur-Norte. El presente libro ofrece capítulos escritos en portugués y español, lenguas subalternas en la academia global, con la pretensión de privilegiar voces y conocimientos del Sur. Los trabajos reunidos en este tomo se insurgen contra la colonización epistemológica de los cuerpos que habitan el Sur global y apuntan a los problemas que surgen cuando la(s) Teoría(s) Queer del Norte son aplicadas sin adaptación a otros contextos. Además de las violencias epistemológicas, la falta de atención a lo que acontece al sur del Ecuador puede llevar a una paralización del debate queer. La propuesta de estos capítulos es un desafío a mirar para dónde no se suele mirar y a escuchar las voces que no se suelen escuchar, para devolverle al queer su potencial de contestación. (shrink)

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. (shrink)

This essay examines and compares two paradigms of technology, nature, and social life, and their associated environmental impacts. I explore moving from technocratic paradigms to the emerging ecological paradigms of planetary person ecosophies. The dominant technocratic philosophy's guiding policy and technological power is mechanistic. It conceptualizes nature as a resource to be controlled for human ends. Its global practices are drastically altering the integrity of the planet's ecosystems. In contrast, the organic, planetary person approaches respect the intrinsic values of all (...) beings. Deep ecology movement principles give priority to community and ecosystem integrity. These deep ecology movement principles guide the design and applications of technology by principles following from ecological understanding. I describe this shift in philosophical paradigms and how it affects our perceptions, values, and actions. (shrink)

I don’t believe in the foundation of our current scientific-philosophical paradigm. What does that matter? It matters because I have dug deep, especially into the body-mind issue, and found that it is something wrong with our paradigm. There is an anomaly. I haven’t realized, though, that this anomaly may be my own construction. I have been frustrated and have been acting out on the frustration. I’m sorry for that. I think, though, that a paradigm shift may be near. There are (...) many important things that need to be approached in new ways from the academies. -/- . (shrink)

Antony Flew; The Paradigm Case Argument: abusing and not using the PCA, Journal of Philosophy of Education, Volume 16, Issue 1, 30 May 2006, Pages 115–121, http.

Dependency functions as a keyword in care theory. However, care theorists have spelled out the ontological and moral ramifications of dependency in different and often conflicting ways. In this article, I argue that conceptual disputes about dependency betray a fundamental discordance among authors, rooted in the empirical premises of their arguments. Hence, although authors appear to share a vocabulary of dependency, they are not writing about quite the same phenomenon. I seek to elucidate these differences by teasing out and comparing (...) different conceptions of dependency found in the literature. Borrowing a phrase from Eva Kittay, I trace four “paradigm cases” of dependency: the infant, the physically disabled person, the profoundly intellectually disabled person, and the refugee. These paradigm cases serve as the empirical touchstone from which theorists extract their conceptions of dependency. Each paradigm case, moreover, permits a particular ethical sensibility toward care. How we understand and value dependency thus seems to determine how we understand and value care, and vice versa. In this way, I contend, our normative orientation toward care might influence what sorts of dependency we see—and, by extension, which forms of dependency we fail to notice. (shrink)

The so-called “Paradigm of the Wild” means either environmental ethics or environmental aesthetics has gone wild. According to Holmes Rolston, III, “philosophy has gone wild.” Chinese traditional environmentalism takes another anthropocosmic way, and it has a global applicability in cultural diversity. The dichotomy of “nature-culture” is already out of date, and humans have to face the new relation of humanized-nature today. From the perspec­tive of “ethics and aesthetics” in Chinese Confucianism, a different passageway between environmental ethics and environmental aesthetics can (...) be shaped. (shrink)

The understanding of appropriate ethical protections for participants of biomedical research has not been static. It has evolved over time, with the evolution of biomedical research as well as social values. Since World War II, there have been four major paradigms of research and research oversight operative in the United States. These paradigms incorporate different values and provide different approaches to research oversight and the protection of research participants.

This book presents the framework for a new, comprehensive approach to cognitive science. The proposed paradigm, enaction, offers an alternative to cognitive science's classical, first-generation Computational Theory of Mind. _Enaction_, first articulated by Varela, Thompson, and Rosch in _The Embodied Mind_, breaks from CTM's formalisms of information processing and symbolic representations to view cognition as grounded in the sensorimotor dynamics of the interactions between a living organism and its environment. A living organism enacts the world it lives in; its embodied (...) action in the world constitutes its perception and thereby grounds its cognition. _Enaction_ offers a range of perspectives on this exciting new approach to embodied cognitive science. Some chapters offer manifestos for the enaction paradigm; others address specific areas of research, including artificial intelligence, developmental psychology, neuroscience, language, phenomenology, and culture and cognition. Three themes emerge as testimony to the originality and specificity of enaction as a paradigm: the relation between first-person lived experience and third-person natural science; the ambition to provide an encompassing framework applicable at levels from the cell to society; and the difficulties of reflexivity. Taken together, the chapters offer nothing less than the framework for a far-reaching renewal of cognitive science. Contributors: Renaud Barbaras, Didier Bottineau, Giovanna Colombetti, Diego Cosmelli, Hanne De Jaegher, Ezequiel A. Di Paolo. Andreas K. Engel, Olivier Gapenne, Véronique Havelange, Edwin Hutchins, Michel Le Van Quyen, Rafael E. Núñez, Marieke Rohde, Benny Shanon, Maxine Sheets-Johnstone, Adam Sheya, Linda B. Smith, John Stewart, Evan Thompson. (shrink)

The Polish philosophy of mathematics in the 19th century had its origins in the Romantic period under the influence of the then-predominant idealist philosophies. The decline of Romantic philosophy precipitated changes in general philosophy, but what is less well known is how it triggered changes in the philosophy of mathematics. In this paper, we discuss how the Polish philosophy of mathematics evolved from the metaphysical approach that had been formed during the Romantic era to the more modern positivistic paradigm. These (...) evolutionary changes are attributed to the philosophers Henryk Struve, Antoni Molicki and Julian Ochorowicz, and mathematicians Karol Hertz and Samuel Dickstein. We also show how implicit ideas (i.e., those not declared openly) from the area between the philosophy of science and general philosophy played a crucial role in the paradigm shift in the Polish philosophy of mathematics. (shrink)

Resemblance Nominalism is the view that denies universals and tropes and claims that what makes F-things F is their resemblances. A famous argument against Resemblance Nominalism is Russell's regress of resemblances, according to which the resemblance nominalist falls into a vicious infinite regress. Aristocratic Resemblance Nominalism, as opposed to Egalitarian Resemblance Nominalism, is the version of Resemblance Nominalism that claims that what makes F-things F is that they resemble the F-paradigms. In this paper I attempt to show that a recently (...) advocated strategy to stop Russell's regress by using paradigms does not succeed. (shrink)

Paradigm Found brings together papers by renowned researchers from across Europe, Asia and America to discuss a selection of pressing issues in current archaeological theory and method. The book also reviews the effects and potential of various theoretical stances in the context of prehistoric archaeology. The 23 papers provide a discussion of the issues currently re-appearing in the focal point of theoretical debates in archaeology such as the role of the discipline in the present-day society, problems of interpretation in archaeology, (...) approaches to the study of social evolution, as well as current insights into issues in classification and construction of typologies. Taking a fresh, and often provocative, look at the challenges contemporary archaeology is facing, the contributors evaluate the effects of past developments and discuss the impact they are likely to have on future directions in archaeology as an internationally connected discipline. In its final part the volume reflects on current thinking on prehistory, using case-studies from a number of European regions and the Mediterranean, from the Neolithic to the Roman Period. The volume represents a tribute to the lifetime achievements of Professor Ev_en Neustupn_, a distinguished Czech archaeologist who contributed to the advancement of prehistoric studies in Europe and to archaeological theory and method in particular. (shrink)

In this paper I examine the interconnections between two paradigms of technology, nature, and social life, and their associated environmental impacts. The dominant technocratic philosophy which now guides policy and technological power is mechanistic. It conceptualizes nature as a resource to be controlled fully for human ends and it threatens drastically to alter the integrity of the planet’s ecosystems. Incontrast, the organic, person-planetary paradigm conceptualizes intrinsic value in all beings. Deep ecology gives priority to community and ecosystem integrity and seeks (...) to guide the design and applications of technology according to principles which follow from ecological understanding. I describe this shift in paradigms and how it affects our perceptions, values, and actions. (shrink)

At first glance there seem to be many similarities between Thomas S. Kuhn’s and Ludwik Fleck’s accounts of the development of scientific knowledge. Notably, both pay attention to the role played by the scientific community in the development of scientific knowledge. But putting first impressions aside, one can criticise some philosophers for being too hasty in their attempt to find supposed similarities in the works of the two men. Having acknowledged that Fleck anticipated some of Kuhn’s later theses, there seems (...) to be a temptation in more recent research to equate both theories in important respects. Because of this approach, one has to deal with the problem of comparing the most notable technical terms of both philosophers, namely ‘‘thought style’’ and ‘‘paradigm’’. This paper aims at a more thorough comparison between Ludwik Fleck’s concept of thought style and Thomas Kuhn’s concept of paradigm. Although some philosophers suggest that these two concepts are essentially equal in content, a closer examination reveals that this is not the case. This thesis of inequality will be defended in detail, also taking into account some of the alleged similarities which may be responsible for losing sight of the differences between these theories. (shrink)