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This book expounds the basic principles of Axiology as a major field of philosophical inquiry. Those principles can be discovered and demonstrated by scientific method. In treating scientific inquiry the book throws light on what values are and how they are known. It explores questions of Good and Bad, Ends and Means, and Appearance and Reality as applied to values. Axiology, argues the author, provides the basis for ethics as the science of oughtness: the power that a greater good has over a lesser good in compelling our choices. The book concludes with a survey of efforts to establish Axiology as a science.
This study of axiology explores the axiocentricity of being human. Human beings dwell in the realm of value. Values are not simply what persons have; values in large part are what persons are. The mystique of values is analyzed here in terms of their cultural, phenomenological, and ontological status. The relationship between science and values is debated. Values should not be submitted to reductionism. Postmodernism raises new problems for the future of a philosophy of values. Yet, we may direct our hopes toward happiness, universalism, and humanism as inseparable from value-life.
This book expounds the basic principles of Axiology as a major field of philosophical inquiry. Those principles can be discovered and demonstrated by scientific method. In treating scientific inquiry the book throws light on what values are and how they are known. It explores questions of Good and Bad, Ends and Means, and Appearance and Reality as applied to values. Axiology, argues the author, provides the basis for ethics as the science of oughtness : the power that a greater good has over a lesser good in compelling our choices. The book concludes with a survey of efforts to establish Axiology as a science.
Hartman's revolutionary book introduces formal orderly thinking into value theory. It identifies three basic kinds of value, intrinsic goods (e.g., people as ends in themselves), extrinsic goods (e.g., things and actions as means to ends), and systemic goods (conceptual values). All good things share a common formal or structural pattern: they fulfill the ideal standards or "concepts" that we apply to them. Thus, this theory is called "formal axiology." Some values are richer in good-making property-fulfillment than others, so some desirable things are better than others and form patterned hierarchies of value. How we value is just as important as what we value, and evaluations, like values, share structures or formal patterns, as this book demonstrates. Hartman locates all of this solidly within the framework of historical value theory, but he moves successfully and creatively beyond philosophical tradition and toward the creation of a new value science.
This book treats values as the basis for all of philosophy, an approach distinct from critiquing theories of value and far rarer. "First Philosophy," the effort to justify the foundations for a system of philosophy, is one of the main issues that divide philosophers today. McDonald's philosophy of values is a comprehensive attempt to replace philosophies of "existence," "being," "experience," the "subject," or "language," with a philosophy that locates value as most basic. This transformation is a radical move within Western philosophy as a whole, since it has never been done in such a thoroughgoing way. Hugh P. McDonald makes a comprehensive case against first philosophy as metaphysical, by mounting a case against all metaphysical systems of philosophy. Radical Axiology: A First Philosophy of Values is a fresh start for a rebirth of philosophy. While other movements debate the "death of philosophy," this book radically re-evaluates the direction of philosophy by discovering values at the basis of all philosophy. This reorientation addresses the question of what the love of wisdom can mean for us today.
This book uses scientific validity measures to create empirical value science and a normative new science of axiological psychology by integrating cognitive psychology with Robert S. Hartman's formal theory of axiological science. It reveals a scientific way to identify and rank human values, achieving values appreciation, values clarification, and values measurement for the twenty first century.
Preliminary Material /Editor: Rem B. Edwards --Editorial Foreword /Rem B. Edwards --Acknowledgments /Editor: Rem B. Edwards --One Introduction /Rem B. Edwards --Two Axiology as a Science: Reply to Hector Neri Castañeda, 1961 /Robert S. Hartman --Three Some Spurious Proofs for the Pure Ego /Rem B. Edwards --Four FOrmal Axiology and Its Critics /Robert S. Hartman --Five TEn Unanswered Questions /Rem B. Edwards --Six A Reply to "Ten Unanswered Questions" /Frank G. Forrest --Seven A Quantum Wave Model of Value Theory /Mark A. Moore --About the Contributors /Editor: Rem B. Edwards --Index /Editor: Rem B. Edwards --VIBS /Editor: Rem B. Edwards.
This book explains and advances formal axiology as originally developed by Robert S. Hartman. Formal axiology identifies the general patterns involved in (1) the meaning of "good" and other value concepts, in (2) what we value (value-objects), and in (3) how we value (valuations or evaluations). It explains the rational, practical, and affective aspects of evaluation and shows how to make value judgments more rationally and effectively. It distinguishes between intrinsic, extrinsic, and systemic values and evaluations, and discusses how and why they fall into a rational hierarchy of value. It demonstrates the intrinsic worth of unique conscious beings and develops an axiological ethics in the three value dimensions. It explores the search for a logical calculus of value and introduces applications of axiology in psychology, religion, aesthetics, and business. It is critical of Hartman's shortcomings but builds upon his strengths and extends his theory of values where incomplete.
This book presents Robert S. Hartman's formal theory of value and critically examines many other twentieth century value theorists in its light, including A.J. Ayer, Kurt Baier, Brand Blanshard, Paul Edwards, Albert Einstein, William K. Frankena, R.M. Hare, Nicolai Hartmann, Martin Heidegger, G.E. Moore, P.H. Nowell-Smith, Jose Ortega y Gasset, Charles Stevenson, Paul W. Taylor, Stephen E. Toulmin, and J.O. Urmson. Open Access funding for this volume has been provided by the Robert S. Hartman Institute.