Background:The I Ching,or the Book of Changes,in the Han Dynasty was mainly based on symbolism and mathematics and was combined with the astronomical calendar that was popular at the time,forming a theory of hexagram ...Background:The I Ching,or the Book of Changes,in the Han Dynasty was mainly based on symbolism and mathematics and was combined with the astronomical calendar that was popular at the time,forming a theory of hexagram Qi(the life force or vital energy,Qi is the dialectical unity of the spirit and matter of the human body and nature)as the main focus.The people of the Han Dynasty believed that the development and changes in cosmic and human society were consistent with the changes in the hexagrams.Therefore,exploring the construction of the theoretical system of medical epistemology by the philosophy of the I Ching will help to inherit better and develop TCM today.Methods:This paper mainly uses the analysis method of literature review,including famous ancient books on TCM from the Han Dynasties to the Song,Yuan,Ming,and Qing Dynasties and the cosmological concept of Yin-Yang,the Five Elements,and the unity of man and nature in Chinese philosophy.Results:This article provides a new explanation of the theory of I Ching in the Han Dynasty on the thinking mode of the epistemology of TCM from three aspects:(1)The“unchangeable”theoretical basis of image-numerical thinking;(2)The“simple”way of life with one Yin and one Yang;and(3)The“cosmology”view of the evolution of life.Conclusion:This shows that TCM,at its inception in the Han Dynasty,consciously used a rational thinking attitude to construct a harmonious and unified cosmic view of life in which heaven,earth,and man are of the same origin and holographic structure.This philosophy of life is that humanity is the comprehensive embodiment and development of the Way of Heaven.It is also the field where TCM,as an original life science,makes fundamental contributions to human health today.However,the specific historical limitations,such as the Han Dynasty’s reliance on cosmological analogies,may lack empirical rigor compared to modern scientific standards.Also,TCM’s subjective interpretations can limit precision.Therefore,integrating TCM’s unique wisdom with modern science methodologies can advance its global relevance in the future.展开更多
The absolute vacuum is the Mocombeian ontological name for the fifth dimensional probability wavefunction(the world of noumena,i.e.,the in-itself)that gives rise to the material worlds,their facts,relations of ideas,a...The absolute vacuum is the Mocombeian ontological name for the fifth dimensional probability wavefunction(the world of noumena,i.e.,the in-itself)that gives rise to the material worlds,their facts,relations of ideas,and mathematical principles,we as a species experience.In this article,I utilize Mocombe’s phenomenological structural epistemology emanating out of the aforementioned ontology of the absolute vacuum to refute Kant’s epistemological unknowability of the noumenal world,i.e.,the absolute vacuum in Mocombeian epistemology.展开更多
The“University”proposes the proposition of“investigating things to acquire knowledge”,presenting the rudimentary form of Chinese philosophical epistemology.Over the following 2,500 years,it has undergone numerous ...The“University”proposes the proposition of“investigating things to acquire knowledge”,presenting the rudimentary form of Chinese philosophical epistemology.Over the following 2,500 years,it has undergone numerous debates on the relationship between knowledge and action;however,no philosopher has developed a comprehensive epistemological system that explores the nature,source,formation,application,truth,testing,structure of human knowledge,as well as the relationship between language and thinking.The concept of“know”in the philosophy of“investigating things to attain knowledge”is equivalent to concepts such as“idea”and“meaning”in Western philosophy.However,the cognitive state of“know”has not been fully explored and expanded upon,nor has the distinction between empirical and rational recognition of“know”been made.Confucianism advocated the“learning”of language communication as one of the ways to acquire knowledge,but it failed to evolve a method of using language to conduct formal logical reasoning to acquire knowledge and test truth.The“eight trigrams”deduction and yin-yang and five elements theory in the“I Ching”have stifled the emergence of modern scientific epistemological methods in China in terms of thinking mode.Confucian epistemology:focuses on“reason”and interpersonal relationships,with an emphasis on the establishment of moral ethics and social order.Taoist epistemology:pursues a realm beyond experience and social conventions,understanding the world through introspection and insight;it focuses on grasping“Tao”,providing vague guidance for determining universal truths and acquiring precise knowledge;it is prone to falling into the dilemma of nihilism and relativism.The concept of unity between heaven and man and unity between knowledge and action has led to the lack of differentiation in Chinese philosophical epistemology regarding the study of the relationship between subject and object,not involving the way in which the subject understands the object,the limitations of understanding,and the interaction between subject and object in the process of understanding.展开更多
This work explores the epistemology of consciousness in Mocombe’s consciousness field in the material world.The paper critically assesses Mocombe’s consciousness field theory within the larger body of contemporary o...This work explores the epistemology of consciousness in Mocombe’s consciousness field in the material world.The paper critically assesses Mocombe’s consciousness field theory within the larger body of contemporary ontological debates regarding the nature,origin,and constitution of consciousness in the universe.The work goes on to highlight the manifestation of Mocombe’s consciousness field from the absolute vacuum to and in the material resource framework that is the earth,and how we come to know about and experience both(the absolute vacuum and the material worlds that it creates).展开更多
In this paper, I examine Steve Fuller＇s ＂sociological＂ social epistemology that must be distinguished from its ＂philosophical＂ counterpart. Fuller＇s sociological social epistemology can prompt deep philosophical...In this paper, I examine Steve Fuller＇s ＂sociological＂ social epistemology that must be distinguished from its ＂philosophical＂ counterpart. Fuller＇s sociological social epistemology can prompt deep philosophical analyses of the conditions for knowledge that themselves bear on what should count as knowledge. That is, it can be a vital prelude to developing an interdisciplinary investigation into educational issues. This paper looks at the three features that form an integral part of Fuller＇s social epistemology, which is partly elucidatory and partly critical： naturalistic, normative, and organizational aspects. It goes on to explore whether and to what extent Fuller＇s criticism of an ＂always already＂ thesis in philosophy and his idea of ＂knowledge management＂ afford an understanding of human knowledge in particular and human development in general. This paper concludes with an observation that Fuller＇s social epistemology is flawed in some respects but nonetheless is of relevance to the philosophical study of education.展开更多
The research purpose is invention (construction) of a formal logical inference of the Law of Conservation of Energy within a logically formalized axiomatic epistemology-and-axiology theory Sigma from a precisely defin...The research purpose is invention (construction) of a formal logical inference of the Law of Conservation of Energy within a logically formalized axiomatic epistemology-and-axiology theory Sigma from a precisely defined assumption of a-priori-ness of knowledge. For realizing this aim, the following work has been done: 1) a two-valued algebraic system of formal axiology has been defined precisely and applied to proper-philosophy of physics, namely, to an almost unknown (not-recognized) formal-axiological aspect of the physical law of conservation of energy;2) the formal axiomatic epistemology-and-axiology theory Sigma has been defined precisely and applied to proper-physics for realizing the above-indicated purpose. Thus, a discrete mathematical model of relationship between philosophy of physics and universal epistemology united with formal axiology has been constructed. Results: 1) By accurate computing relevant compositions of evaluation-functions within the discrete mathematical model, it is demonstrated that a formal-axiological analog of the great conservation law of proper physics is a formal-axiological law of two-valued algebra of metaphysics. (A precise algorithmic definition of the unhabitual (not-well-known) notion “formal-axiological law of algebra of metaphysics” is given.) 2) The hitherto never published significantly new nontrivial scientific result of investigation presented in this article is a formal logical inference of the law of conservation of energy within the formal axiomatic theory Sigma from conjunction of the formal-axiological analog of the law of conservation of energy and the assumption of a-priori-ness of knowledge.展开更多
In the history of humanity,there are so many great thinkers contributing a lot to our lives.In education area,thinkers in both eastern and western countries left so many master pieces to later generation.Are there any...In the history of humanity,there are so many great thinkers contributing a lot to our lives.In education area,thinkers in both eastern and western countries left so many master pieces to later generation.Are there any difference between their ideas of learning? What makes the differences between Chinese learner and those from western countries? In this paper,I will try to explain these by compare the views of epistemology from Locke and Confucius.From that we may find the answer.展开更多
There is a broad distinction in Descartes’writings between doctrine and method.The staying power of these two elements has been unequal.Descartes’doctrinal influence on contemporary epistemology has been largely as ...There is a broad distinction in Descartes’writings between doctrine and method.The staying power of these two elements has been unequal.Descartes’doctrinal influence on contemporary epistemology has been largely as a foil against which some of its major currents have been developed.The situation is brighter on the methodological side.Here Descartes’practice of beginning with common sense and moving,step by step,to philosophical conclusions is a practice much admired by contemporary philosophers.Still,the negative verdict on doctrine stands as the main verdict overall.I maintain that this verdict is undeserved.I first distinguish between Descartes’general epistemology and the purpose to which he puts it—the quest for certainty.I then argue for a positive verdict for his general epistemology.I do so by showing that Descartes has a non-normative account of knowledge but an“ethics of belief”in which the knowing comes first.Descartes thus anticipates what Sylvan calls the“knowledge-first”approach in general epistemology,which I defend.Relying on Audi’s distinction between“sources”and“reasons,”I show that Descartes’analysis of knowledge proper,which I also defend,anticipates and improves the“factive access”analysis of knowledge due to McDowell.展开更多
In this paper,the researcher examines lessons from massive open online courses(MOOCs)in the liberal art in a university.It intends to define a research agenda into the social epistemology impact of MOOCs,in order to r...In this paper,the researcher examines lessons from massive open online courses(MOOCs)in the liberal art in a university.It intends to define a research agenda into the social epistemology impact of MOOCs,in order to reflect on changes in academic sub-culture and on learning measurement among students in university.For this reason the researcher suggests focusing attention on three features of MOOC phenomenology:MOOCs as a social epistemology—an active policy initiative to promote greater democratization of education;MOOCs as a medium and an academic sub-cultural artifact(mediated texts,videos,interface,platform functionalities)able to convey learning to distant learners;and,lastly,MOOCs as a measurement—in other words as instrumentation(i.e.,learning statements,analytics,algorithms,visualizion tools,dashboards etc.)that allows students to monitor,analyze,and optimize the effectiveness of online teaching and learning.The paper also highlights their limits in these regards based on the perspectives of social epistemology.展开更多
Our main focus in this paper is to try to show Rorty＇s point of departure from mainstream pragmatist treatment of epistemology. In his pragmatic approach to epistemology, Rorty urges that a good pragmatist should aba...Our main focus in this paper is to try to show Rorty＇s point of departure from mainstream pragmatist treatment of epistemology. In his pragmatic approach to epistemology, Rorty urges that a good pragmatist should abandon epistemology as a foundational and rational discipline and instead opt for conversation, the view that knowledge is an expression of judgment of a historically conditioned social group） According to Rorty, the view that we should disentangle ourselves from rigid canons of epistemology is the quest of classical pragmatism traceable to the writings of William James and John Dewey. On this showing, Rorty argues that conversationalism is consistent with mainstream or original pragmatism. Contrary to Rorty＇s claim we try to show, in the following pages, that his pragmatic approach to epistemology is a deviation from mainstream pragmatism. We establish that mainstream or classical pragmatists do not repudiate epistemology.展开更多
Nowadays researchers working in various fields study the issues of argument. They represent different approaches which distinguish with theoretical and practical comprehension of argument problems. Informal study of a...Nowadays researchers working in various fields study the issues of argument. They represent different approaches which distinguish with theoretical and practical comprehension of argument problems. Informal study of argument is one of the approaches. The key reason of its appearance was the criticism of formal logic in the late 20th century. Researchers consider the argument from the different point of view. Formal dialectics and pragma-dialectics were based on dialectics. Contemporary rhetorical theories of argument were created on the rhetorical grounds; theory of speech acts on the basis of practical philosophy etc.. This paper is devoted to some theoretical problems of informal logic which was formed on the logic background in the late 70＇s. In spite of numerous papers, books, and text-books on informal logic published over the last thirty years, logicians has not achieved consensus so far on many issues. Among the numerous problems are： what is the subject matter of informal logic？ Does informal logic belong to the realm of logic？ Is it applied epistemology？ What is a real argument？ And what are the criteria for evaluating of such arguments？展开更多
Ubiquitous computing emphasizes the notion of automation in the daily human experience. With the ease, comes the responsibility of knowing, the knowledge of the intrinsic nature of the machine and the evolution of hum...Ubiquitous computing emphasizes the notion of automation in the daily human experience. With the ease, comes the responsibility of knowing, the knowledge of the intrinsic nature of the machine and the evolution of human-computer interaction (HCI). The quest for knowledge is engrained in the act of questioning itself. “How?” “What? “Why?” dominates the vocabulary of every scientist and models the endlessness of our natural inquisitiveness. For example, an interaction of software systems in the case of a user who withdraws money from the ATM and automatically gets a text message and an e-mail containing notification of the transaction, engenders questions about how it all works;in technical terms, the nature of the special science that enables wireless communications. Knowledge that derives from aphorisms or other self-evident truths is easier to acknowledge, for example, the knowledge of “multiplication” is justified by the truthfulness of “addition”—the Apriori. However, in Software Engineering (SE), the Apriori is more obscure. The investigation of the nature of knowledge in SE requires an expansion of the general idea of the Apriori in establishing knowledge.展开更多
A variety of knowledge-related disputes emerged during the formulation of China's fertility policy.As the core epistemological element of policy decision-making,the reliability of data proof was gradually confirme...A variety of knowledge-related disputes emerged during the formulation of China's fertility policy.As the core epistemological element of policy decision-making,the reliability of data proof was gradually confirmed in this process.In this study,we find that data proof became a crucial consideration when the Chinese government initiated a onechild policy in the 1980s.The government used Song Jian's population cybernetics and the centennial projection of Chinese population growth as decisive support for the promulgation of this policy.The government subsequently planned to introduce a two-child policy in 2011.During this process,fierce competition arose between the knowledge claims advanced by Zhai Zhenwu and Wang Guangzhou,who differed significantly on the measurement of the fertility rate and the willingness of women to bear children.The accuracy of data proof came to be gradually realized by both the government and the public.By drawing on a co-productionist analysis of the interactions among the stakeholders,epistemology and China's agenda in this process,we conclude that a new civic epistemology of data proof for public policymaking was created in the formulation of the two public policies on fertility.This has transformed knowledge production as well as political institutions,identities and representations.展开更多
Purpose:This conceptual paper aims to interrogate the current epistemological and cross-cultural approaches used to conceptualize climate change(CC)education,to critically point out ineffective approaches and false as...Purpose:This conceptual paper aims to interrogate the current epistemological and cross-cultural approaches used to conceptualize climate change(CC)education,to critically point out ineffective approaches and false assumptions,and to propose practical suggestions that may support the development of a defensible and well-argued CC curriculum.Design/Approach/Methods:Building on the author's earlier work in developing a systematic literature review and using a range of literary sources,the study examines CC epistemologically as a body of knowledge using various lenses.It further interrogates the suitability of Education for Sustainable Development(ESD)to act as a framework for CC education.Findings:The findings suggest that CC as a body of knowledge,lacks a shared conceptualization and shared terminology.An in-depth interrogation of the ESD framework reveals that it is a problem-based agenda,unfit as a framework for hosting CC curriculum.A range of hindrances were found to be associated with this agenda,including its transient,ephemeral nature,tensions between ESD and the content-based curriculum and between ESD and CC science basis.Additionally,ESD's overall poor theorizing is noted.OriginalitylValue:The study makes a set of recommendations,which includes dissociating CC education from ESD,considering implementation of CC as a curricular topic in its own right,and using commonly agreed CC terminology.展开更多
I shall deserve the Reputation of having beene ye first to lay the grounds of two Sciences,"wrote Thomas Hobbes in 1646,"this of Optiques and yt other of natural Justice."For him,optics and politics wer...I shall deserve the Reputation of having beene ye first to lay the grounds of two Sciences,"wrote Thomas Hobbes in 1646,"this of Optiques and yt other of natural Justice."For him,optics and politics were two prongs of the same effort:to naturalize humans’relations to their world and to each other.It was Descartes’Dioptrique,handed to him by Kenelm Digby in 1637,that cleared for him the path:naturalizing humans required physicalizing vision–as Kepler taught in his own optics–and removing from nature of all cognitive entities such as"species visible and intelligible."Between 1639 and 1646 Hobbes produced three professional,innovative treatises on optics founded upon"the opinion of the excellent Monsieur Des Cartes"but,finally,diverging from it in the most crucial point.For Descartes,ridding"Matter[of all]such Descriptions…as belong but to Spiritual Beings"required a spiritual,non-material entity to interpret the physical effects of the senses.Hobbes,however,insisted that the interpretation can and should be understood physically and mechanically,for"Vision is the judgement itself.展开更多
This article revisits the concept of epistemological rupture by questioning the stark division between scientific and non-scientific thought. Drawing on the theory of representation, it contends that both forms of kno...This article revisits the concept of epistemological rupture by questioning the stark division between scientific and non-scientific thought. Drawing on the theory of representation, it contends that both forms of knowledge are socially constructed, moulded by communication, norms and group dynamics. Rather than labelling non-scientific thought as flawed or regressive, the discussion shows how decontextualization and recontextualization processes apply equally to everyday ‘natural' knowledge and formal science,exposing the social and historical contingencies shaping concepts. Consequently, rupture appears less a sudden break than a gradual threshold reached through dialectical transformations in cognition and society. Rather than conferring total superiority on science, ruptures highlight how certain discourses gain legitimacy while others become ‘non-knowledge'. The article concludes that science's dominance reflects broader power relationships and evolving modes of production and validation. By situating epistemological rupture within these processes, it illuminates how different knowledge forms coexist, evolve and sometimes conflict in stratified social fields—ultimately challenging a simplistic binary between scientific progress and supposedly primitive or natural thought. This viewpoint opens new possibilities for examining the shifting boundaries between rational explanations and the shared beliefs shaping collective reality and daily life.展开更多
Inclusive education is the transformation of the system,it highlights the difference and diversity,to strengthen the development of skills,under the premise of respect for difference and diversity(Barton,2013).Today,e...Inclusive education is the transformation of the system,it highlights the difference and diversity,to strengthen the development of skills,under the premise of respect for difference and diversity(Barton,2013).Today,educational inclusion is carried out and meets the educational needs of students individually,where the actors in the educational process contribute to learning while respecting the differences and diversity of each individual.By fulfilling the transformative and integrative role that improves skills and breaks down the barriers that arise in learning,Contemporary education has taken on the challenge of promoting various programs aimed at fostering inclusive teaching and learning processes that facilitate attention to diversity.It is evident that the integration of students with special needs into regular schools has led to significant changes in the curriculum,infrastructure,and teacher training.In the last ten years,inclusive education has made significant progress,but much remains to be done to expand inclusive spaces.展开更多
The nature of pramāṅa system,outlined by Dignāga(c.480-540 CE)and further elaborated upon by Dharmakīrti(c.600-660 CE),is an important part of the Buddhist logico-epistemological tradition.Within this pramāṅa syst...The nature of pramāṅa system,outlined by Dignāga(c.480-540 CE)and further elaborated upon by Dharmakīrti(c.600-660 CE),is an important part of the Buddhist logico-epistemological tradition.Within this pramāṅa system,self-awareness(svasaṃvedana)is considered a hallmark of the access to the mental states and factors.However,some of the key research often focuses on interpreting the valid cognition system and self-awareness separately,lacking specific descriptions of their interrelationship.This paper argues that self-awareness is not merely a byproduct of valid cognition but is intimately connected to it.Specifically,I posit that self-awareness should be regarded as the ultimate result of valid cognition within the Pramāṇa system.展开更多
This work describes and explains how the concept of God as utilized amongst the human species emerged using Mocombe’s consciousness field theory.I conclude the work by positing,from the revelations of near-death expe...This work describes and explains how the concept of God as utilized amongst the human species emerged using Mocombe’s consciousness field theory.I conclude the work by positing,from the revelations of near-death experiences and other aspects of the categories of the in-itself,how consciousness is manifested as a universal consciousness in the absolute vacuum once it is no longer a part of the world of phenomena,which humans equate with the God concept and phenomenon.Hence,in Mocombeian epistemology and ontology God is the human reification of the universality of the absolute vacuum,which is ontologically real.展开更多
William James's understanding of the concept of experience has much in common with ideas in Chinese traditional philosophy. This connection, however, has remained unexplored. Here we introduce the idea of ontologi...William James's understanding of the concept of experience has much in common with ideas in Chinese traditional philosophy. This connection, however, has remained unexplored. Here we introduce the idea of ontological epistemology as a way to bring these important commonalities into view. By highlighting two features of the concept of experience in Chinese philosophy, we suggest that the perspectives of holism and relationism are common to both James and the Chinese tradition. With regard to the personal and impersonal characteristics of radical experience and its commensurability with Chinese philosophy, we will pay attention to the self-dissolving aspect of both. However, there are still some theoretical complexities that remain unresolved, which clearly show the possibility of further research in the comparative study of contemporary pragmatism and Chinese philosophy.展开更多
基金the National Social Science Foundation project“Research on Chinese Life Wisdom from the Perspective of Creative Transformation and Innovative Development”(22ZDA082).
文摘Background:The I Ching,or the Book of Changes,in the Han Dynasty was mainly based on symbolism and mathematics and was combined with the astronomical calendar that was popular at the time,forming a theory of hexagram Qi(the life force or vital energy,Qi is the dialectical unity of the spirit and matter of the human body and nature)as the main focus.The people of the Han Dynasty believed that the development and changes in cosmic and human society were consistent with the changes in the hexagrams.Therefore,exploring the construction of the theoretical system of medical epistemology by the philosophy of the I Ching will help to inherit better and develop TCM today.Methods:This paper mainly uses the analysis method of literature review,including famous ancient books on TCM from the Han Dynasties to the Song,Yuan,Ming,and Qing Dynasties and the cosmological concept of Yin-Yang,the Five Elements,and the unity of man and nature in Chinese philosophy.Results:This article provides a new explanation of the theory of I Ching in the Han Dynasty on the thinking mode of the epistemology of TCM from three aspects:(1)The“unchangeable”theoretical basis of image-numerical thinking;(2)The“simple”way of life with one Yin and one Yang;and(3)The“cosmology”view of the evolution of life.Conclusion:This shows that TCM,at its inception in the Han Dynasty,consciously used a rational thinking attitude to construct a harmonious and unified cosmic view of life in which heaven,earth,and man are of the same origin and holographic structure.This philosophy of life is that humanity is the comprehensive embodiment and development of the Way of Heaven.It is also the field where TCM,as an original life science,makes fundamental contributions to human health today.However,the specific historical limitations,such as the Han Dynasty’s reliance on cosmological analogies,may lack empirical rigor compared to modern scientific standards.Also,TCM’s subjective interpretations can limit precision.Therefore,integrating TCM’s unique wisdom with modern science methodologies can advance its global relevance in the future.
文摘The absolute vacuum is the Mocombeian ontological name for the fifth dimensional probability wavefunction(the world of noumena,i.e.,the in-itself)that gives rise to the material worlds,their facts,relations of ideas,and mathematical principles,we as a species experience.In this article,I utilize Mocombe’s phenomenological structural epistemology emanating out of the aforementioned ontology of the absolute vacuum to refute Kant’s epistemological unknowability of the noumenal world,i.e.,the absolute vacuum in Mocombeian epistemology.
文摘The“University”proposes the proposition of“investigating things to acquire knowledge”,presenting the rudimentary form of Chinese philosophical epistemology.Over the following 2,500 years,it has undergone numerous debates on the relationship between knowledge and action;however,no philosopher has developed a comprehensive epistemological system that explores the nature,source,formation,application,truth,testing,structure of human knowledge,as well as the relationship between language and thinking.The concept of“know”in the philosophy of“investigating things to attain knowledge”is equivalent to concepts such as“idea”and“meaning”in Western philosophy.However,the cognitive state of“know”has not been fully explored and expanded upon,nor has the distinction between empirical and rational recognition of“know”been made.Confucianism advocated the“learning”of language communication as one of the ways to acquire knowledge,but it failed to evolve a method of using language to conduct formal logical reasoning to acquire knowledge and test truth.The“eight trigrams”deduction and yin-yang and five elements theory in the“I Ching”have stifled the emergence of modern scientific epistemological methods in China in terms of thinking mode.Confucian epistemology:focuses on“reason”and interpersonal relationships,with an emphasis on the establishment of moral ethics and social order.Taoist epistemology:pursues a realm beyond experience and social conventions,understanding the world through introspection and insight;it focuses on grasping“Tao”,providing vague guidance for determining universal truths and acquiring precise knowledge;it is prone to falling into the dilemma of nihilism and relativism.The concept of unity between heaven and man and unity between knowledge and action has led to the lack of differentiation in Chinese philosophical epistemology regarding the study of the relationship between subject and object,not involving the way in which the subject understands the object,the limitations of understanding,and the interaction between subject and object in the process of understanding.
文摘This work explores the epistemology of consciousness in Mocombe’s consciousness field in the material world.The paper critically assesses Mocombe’s consciousness field theory within the larger body of contemporary ontological debates regarding the nature,origin,and constitution of consciousness in the universe.The work goes on to highlight the manifestation of Mocombe’s consciousness field from the absolute vacuum to and in the material resource framework that is the earth,and how we come to know about and experience both(the absolute vacuum and the material worlds that it creates).
文摘In this paper, I examine Steve Fuller＇s ＂sociological＂ social epistemology that must be distinguished from its ＂philosophical＂ counterpart. Fuller＇s sociological social epistemology can prompt deep philosophical analyses of the conditions for knowledge that themselves bear on what should count as knowledge. That is, it can be a vital prelude to developing an interdisciplinary investigation into educational issues. This paper looks at the three features that form an integral part of Fuller＇s social epistemology, which is partly elucidatory and partly critical： naturalistic, normative, and organizational aspects. It goes on to explore whether and to what extent Fuller＇s criticism of an ＂always already＂ thesis in philosophy and his idea of ＂knowledge management＂ afford an understanding of human knowledge in particular and human development in general. This paper concludes with an observation that Fuller＇s social epistemology is flawed in some respects but nonetheless is of relevance to the philosophical study of education.
文摘The research purpose is invention (construction) of a formal logical inference of the Law of Conservation of Energy within a logically formalized axiomatic epistemology-and-axiology theory Sigma from a precisely defined assumption of a-priori-ness of knowledge. For realizing this aim, the following work has been done: 1) a two-valued algebraic system of formal axiology has been defined precisely and applied to proper-philosophy of physics, namely, to an almost unknown (not-recognized) formal-axiological aspect of the physical law of conservation of energy;2) the formal axiomatic epistemology-and-axiology theory Sigma has been defined precisely and applied to proper-physics for realizing the above-indicated purpose. Thus, a discrete mathematical model of relationship between philosophy of physics and universal epistemology united with formal axiology has been constructed. Results: 1) By accurate computing relevant compositions of evaluation-functions within the discrete mathematical model, it is demonstrated that a formal-axiological analog of the great conservation law of proper physics is a formal-axiological law of two-valued algebra of metaphysics. (A precise algorithmic definition of the unhabitual (not-well-known) notion “formal-axiological law of algebra of metaphysics” is given.) 2) The hitherto never published significantly new nontrivial scientific result of investigation presented in this article is a formal logical inference of the law of conservation of energy within the formal axiomatic theory Sigma from conjunction of the formal-axiological analog of the law of conservation of energy and the assumption of a-priori-ness of knowledge.
文摘In the history of humanity,there are so many great thinkers contributing a lot to our lives.In education area,thinkers in both eastern and western countries left so many master pieces to later generation.Are there any difference between their ideas of learning? What makes the differences between Chinese learner and those from western countries? In this paper,I will try to explain these by compare the views of epistemology from Locke and Confucius.From that we may find the answer.
文摘There is a broad distinction in Descartes’writings between doctrine and method.The staying power of these two elements has been unequal.Descartes’doctrinal influence on contemporary epistemology has been largely as a foil against which some of its major currents have been developed.The situation is brighter on the methodological side.Here Descartes’practice of beginning with common sense and moving,step by step,to philosophical conclusions is a practice much admired by contemporary philosophers.Still,the negative verdict on doctrine stands as the main verdict overall.I maintain that this verdict is undeserved.I first distinguish between Descartes’general epistemology and the purpose to which he puts it—the quest for certainty.I then argue for a positive verdict for his general epistemology.I do so by showing that Descartes has a non-normative account of knowledge but an“ethics of belief”in which the knowing comes first.Descartes thus anticipates what Sylvan calls the“knowledge-first”approach in general epistemology,which I defend.Relying on Audi’s distinction between“sources”and“reasons,”I show that Descartes’analysis of knowledge proper,which I also defend,anticipates and improves the“factive access”analysis of knowledge due to McDowell.
文摘In this paper,the researcher examines lessons from massive open online courses(MOOCs)in the liberal art in a university.It intends to define a research agenda into the social epistemology impact of MOOCs,in order to reflect on changes in academic sub-culture and on learning measurement among students in university.For this reason the researcher suggests focusing attention on three features of MOOC phenomenology:MOOCs as a social epistemology—an active policy initiative to promote greater democratization of education;MOOCs as a medium and an academic sub-cultural artifact(mediated texts,videos,interface,platform functionalities)able to convey learning to distant learners;and,lastly,MOOCs as a measurement—in other words as instrumentation(i.e.,learning statements,analytics,algorithms,visualizion tools,dashboards etc.)that allows students to monitor,analyze,and optimize the effectiveness of online teaching and learning.The paper also highlights their limits in these regards based on the perspectives of social epistemology.
文摘Our main focus in this paper is to try to show Rorty＇s point of departure from mainstream pragmatist treatment of epistemology. In his pragmatic approach to epistemology, Rorty urges that a good pragmatist should abandon epistemology as a foundational and rational discipline and instead opt for conversation, the view that knowledge is an expression of judgment of a historically conditioned social group） According to Rorty, the view that we should disentangle ourselves from rigid canons of epistemology is the quest of classical pragmatism traceable to the writings of William James and John Dewey. On this showing, Rorty argues that conversationalism is consistent with mainstream or original pragmatism. Contrary to Rorty＇s claim we try to show, in the following pages, that his pragmatic approach to epistemology is a deviation from mainstream pragmatism. We establish that mainstream or classical pragmatists do not repudiate epistemology.
文摘Nowadays researchers working in various fields study the issues of argument. They represent different approaches which distinguish with theoretical and practical comprehension of argument problems. Informal study of argument is one of the approaches. The key reason of its appearance was the criticism of formal logic in the late 20th century. Researchers consider the argument from the different point of view. Formal dialectics and pragma-dialectics were based on dialectics. Contemporary rhetorical theories of argument were created on the rhetorical grounds; theory of speech acts on the basis of practical philosophy etc.. This paper is devoted to some theoretical problems of informal logic which was formed on the logic background in the late 70＇s. In spite of numerous papers, books, and text-books on informal logic published over the last thirty years, logicians has not achieved consensus so far on many issues. Among the numerous problems are： what is the subject matter of informal logic？ Does informal logic belong to the realm of logic？ Is it applied epistemology？ What is a real argument？ And what are the criteria for evaluating of such arguments？
文摘Ubiquitous computing emphasizes the notion of automation in the daily human experience. With the ease, comes the responsibility of knowing, the knowledge of the intrinsic nature of the machine and the evolution of human-computer interaction (HCI). The quest for knowledge is engrained in the act of questioning itself. “How?” “What? “Why?” dominates the vocabulary of every scientist and models the endlessness of our natural inquisitiveness. For example, an interaction of software systems in the case of a user who withdraws money from the ATM and automatically gets a text message and an e-mail containing notification of the transaction, engenders questions about how it all works;in technical terms, the nature of the special science that enables wireless communications. Knowledge that derives from aphorisms or other self-evident truths is easier to acknowledge, for example, the knowledge of “multiplication” is justified by the truthfulness of “addition”—the Apriori. However, in Software Engineering (SE), the Apriori is more obscure. The investigation of the nature of knowledge in SE requires an expansion of the general idea of the Apriori in establishing knowledge.
基金supported by the Beijing Social Science Fund under grant no.21ZXA002the Fundamental Research Funds for the Central Universities under grant no.E2E40903X2
文摘A variety of knowledge-related disputes emerged during the formulation of China's fertility policy.As the core epistemological element of policy decision-making,the reliability of data proof was gradually confirmed in this process.In this study,we find that data proof became a crucial consideration when the Chinese government initiated a onechild policy in the 1980s.The government used Song Jian's population cybernetics and the centennial projection of Chinese population growth as decisive support for the promulgation of this policy.The government subsequently planned to introduce a two-child policy in 2011.During this process,fierce competition arose between the knowledge claims advanced by Zhai Zhenwu and Wang Guangzhou,who differed significantly on the measurement of the fertility rate and the willingness of women to bear children.The accuracy of data proof came to be gradually realized by both the government and the public.By drawing on a co-productionist analysis of the interactions among the stakeholders,epistemology and China's agenda in this process,we conclude that a new civic epistemology of data proof for public policymaking was created in the formulation of the two public policies on fertility.This has transformed knowledge production as well as political institutions,identities and representations.
文摘Purpose:This conceptual paper aims to interrogate the current epistemological and cross-cultural approaches used to conceptualize climate change(CC)education,to critically point out ineffective approaches and false assumptions,and to propose practical suggestions that may support the development of a defensible and well-argued CC curriculum.Design/Approach/Methods:Building on the author's earlier work in developing a systematic literature review and using a range of literary sources,the study examines CC epistemologically as a body of knowledge using various lenses.It further interrogates the suitability of Education for Sustainable Development(ESD)to act as a framework for CC education.Findings:The findings suggest that CC as a body of knowledge,lacks a shared conceptualization and shared terminology.An in-depth interrogation of the ESD framework reveals that it is a problem-based agenda,unfit as a framework for hosting CC curriculum.A range of hindrances were found to be associated with this agenda,including its transient,ephemeral nature,tensions between ESD and the content-based curriculum and between ESD and CC science basis.Additionally,ESD's overall poor theorizing is noted.OriginalitylValue:The study makes a set of recommendations,which includes dissociating CC education from ESD,considering implementation of CC as a curricular topic in its own right,and using commonly agreed CC terminology.
文摘I shall deserve the Reputation of having beene ye first to lay the grounds of two Sciences,"wrote Thomas Hobbes in 1646,"this of Optiques and yt other of natural Justice."For him,optics and politics were two prongs of the same effort:to naturalize humans’relations to their world and to each other.It was Descartes’Dioptrique,handed to him by Kenelm Digby in 1637,that cleared for him the path:naturalizing humans required physicalizing vision–as Kepler taught in his own optics–and removing from nature of all cognitive entities such as"species visible and intelligible."Between 1639 and 1646 Hobbes produced three professional,innovative treatises on optics founded upon"the opinion of the excellent Monsieur Des Cartes"but,finally,diverging from it in the most crucial point.For Descartes,ridding"Matter[of all]such Descriptions…as belong but to Spiritual Beings"required a spiritual,non-material entity to interpret the physical effects of the senses.Hobbes,however,insisted that the interpretation can and should be understood physically and mechanically,for"Vision is the judgement itself.
文摘This article revisits the concept of epistemological rupture by questioning the stark division between scientific and non-scientific thought. Drawing on the theory of representation, it contends that both forms of knowledge are socially constructed, moulded by communication, norms and group dynamics. Rather than labelling non-scientific thought as flawed or regressive, the discussion shows how decontextualization and recontextualization processes apply equally to everyday ‘natural' knowledge and formal science,exposing the social and historical contingencies shaping concepts. Consequently, rupture appears less a sudden break than a gradual threshold reached through dialectical transformations in cognition and society. Rather than conferring total superiority on science, ruptures highlight how certain discourses gain legitimacy while others become ‘non-knowledge'. The article concludes that science's dominance reflects broader power relationships and evolving modes of production and validation. By situating epistemological rupture within these processes, it illuminates how different knowledge forms coexist, evolve and sometimes conflict in stratified social fields—ultimately challenging a simplistic binary between scientific progress and supposedly primitive or natural thought. This viewpoint opens new possibilities for examining the shifting boundaries between rational explanations and the shared beliefs shaping collective reality and daily life.
文摘Inclusive education is the transformation of the system,it highlights the difference and diversity,to strengthen the development of skills,under the premise of respect for difference and diversity(Barton,2013).Today,educational inclusion is carried out and meets the educational needs of students individually,where the actors in the educational process contribute to learning while respecting the differences and diversity of each individual.By fulfilling the transformative and integrative role that improves skills and breaks down the barriers that arise in learning,Contemporary education has taken on the challenge of promoting various programs aimed at fostering inclusive teaching and learning processes that facilitate attention to diversity.It is evident that the integration of students with special needs into regular schools has led to significant changes in the curriculum,infrastructure,and teacher training.In the last ten years,inclusive education has made significant progress,but much remains to be done to expand inclusive spaces.
文摘The nature of pramāṅa system,outlined by Dignāga(c.480-540 CE)and further elaborated upon by Dharmakīrti(c.600-660 CE),is an important part of the Buddhist logico-epistemological tradition.Within this pramāṅa system,self-awareness(svasaṃvedana)is considered a hallmark of the access to the mental states and factors.However,some of the key research often focuses on interpreting the valid cognition system and self-awareness separately,lacking specific descriptions of their interrelationship.This paper argues that self-awareness is not merely a byproduct of valid cognition but is intimately connected to it.Specifically,I posit that self-awareness should be regarded as the ultimate result of valid cognition within the Pramāṇa system.
文摘This work describes and explains how the concept of God as utilized amongst the human species emerged using Mocombe’s consciousness field theory.I conclude the work by positing,from the revelations of near-death experiences and other aspects of the categories of the in-itself,how consciousness is manifested as a universal consciousness in the absolute vacuum once it is no longer a part of the world of phenomena,which humans equate with the God concept and phenomenon.Hence,in Mocombeian epistemology and ontology God is the human reification of the universality of the absolute vacuum,which is ontologically real.
文摘William James's understanding of the concept of experience has much in common with ideas in Chinese traditional philosophy. This connection, however, has remained unexplored. Here we introduce the idea of ontological epistemology as a way to bring these important commonalities into view. By highlighting two features of the concept of experience in Chinese philosophy, we suggest that the perspectives of holism and relationism are common to both James and the Chinese tradition. With regard to the personal and impersonal characteristics of radical experience and its commensurability with Chinese philosophy, we will pay attention to the self-dissolving aspect of both. However, there are still some theoretical complexities that remain unresolved, which clearly show the possibility of further research in the comparative study of contemporary pragmatism and Chinese philosophy.
