Read or Download Carnap, Kuhn, and the Philosophy of Scientific Methodology PDF
Similar other social sciences books
During this very important and hugely unique booklet, position, commonality and judgment give you the framework during which works significant to the Greek philosophical and literary culture are usefully positioned and reinterpreted. Greek lifestyles, it may be argued, used to be outlined by means of the interconnection of position, commonality and judgment.
In seinen neueren Veröffentlichungen tritt Jürgen Habermas immer wieder als prominenter Kritiker von Naturalismus und Szientismus auf. Er will die kommunikative Vernunft vor ihrer Reduktion auf die instrumentelle bewahren, ohne dabei hinter die Voraussetzungen dessen zurückzufallen, used to be er nachmetaphysisches Denken nennt.
Additional resources for Carnap, Kuhn, and the Philosophy of Scientific Methodology
Initiation rituals for men differentiated them from women and children, and in doing so initiated them into social life. How, then, are we to read women into Durkheim’s more general argument about the sources of the social? Denied entry into collective ritual, or access to the representation of the social via totemic symbols, women’s bodies mark them as not-social. Man is located in, yet transcends his body in religious ecstasy, substituting a collective sentiment for his own sense-perceptions.
Women are gradually differentiated from men in the morphological characteristics of height, weight and even brain size – women’s are smaller than men’s – so that the ‘two great functions of psychic life’ are separated, one taking care of the ‘affective functions and the other of intellectual functions’ ( 1964a: 60). This progressive differentiation of the sexes is part of the ‘conquest of society over nature’ (Durkheim  1964a: 386). The conquest of nature involved the ‘subordination of external forces to social forces’ so that freedom and autonomy, at least for men, are the product of the regulation of ‘the state of nature’ (Durkheim  1964a: 387).
He works with an A/B contrary distinction, yet this is articulated within a metaphysical ontology of being. He repeatedly attempts to think woman into society and culture but is forced by the power of his own metaphysics of gender to admit defeat. Simmel’s (1984a) question of whether a ‘female culture’ is possible, given that objective culture is shaped by a male principle is, of course, an apothetic or unanswerable question which cannot be pursued without encountering major contradictions and antinomies that must necessarily emerge from his dualistic gender metaphysics (Lichtblau 1989/90; see also Oakes 1984b; van Vucht Tijssen 1991; Witz 2001).