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Issues important to the philosophy of social science are widely discussed in the American academy today. Some social scientists resist the very idea of a debate on general issues. They continue to focus on behaviorist and positivist criteria, and the concepts, methods, and theories appropriate to a particular and narrow form of scientific inquiry. McCarthy argues that a new and valuable perspective may be gained on these questions through a return to philosophical debates surrounding the origins and development of nineteenth- and twentieth-century German sociology. In Objectivity and the Silence of Reason he focuses on two key figures, Max Weber and Jurrgen Habermas, reopening the vibrant and rich intellectual dispute about knowledge and truth in epistemology and concept formation, logic of analysis, and methodology in the social sciences. He uses this debate to explore the forms of objectivity in everyday experience and science, and the relations between science, ethics, and politics. McCarthy analyzes the tension in Weber's work between his early methodological writings with their emphasis on interpretive science, subjective intentionality, cultural and historical meaning and the later works that emphasize issues of explanatory science, natural causality, social prediction, and nomological law. While arguing for a value-free science, Weber was highly critical of the disenchanted and meaningless world of technical reason and rejected positivist objectivity. McCarthy shows how Habermas attempted to resolve tensions in Weber's work by clarifying the relationship between the methods of subjective interpretation and objective causality. Habermas believes that social science cannot be silent in the face of alienation, false consciousness, and the oppression of technological and administrative rationality and must adopt methodologies connected to the broader ethical and political questions of the day. Drawing deeply on the Kantian and neo-Kantian tradition that contributed to the development of Weber's method, Objectivity and the Silence of Reason demonstrates the crucial integration of philosophy and sociology in German intellectual culture. It elucidates the complexities of the development of modern social science. The book will be of interest to sociologists, philosophers, and intellectual historians.
2003 CHOICE Outstanding Academic Title This work relocates the origins of nineteenth-century social theory in classical Greece and focuses on three figures: Karl Marx, Max Weber, and Émile Durkheim, all of whom wrote dissertations on the culture and structure of ancient society. Greek philosophy, art, and politics inspired their ideas, stirred their imaginations, and defined their intellectual horizons. McCarthy rediscovers the forgotten dreams and classical horizons of these European social theorists and uncovers the close connections between sociology and philosophy, offering new insights into the methods, theories, and approaches of modern social science.
Examines the influence of Aristotle and Kant on the nineteenth-century social theory of Marx, Durkheim, and Weber.
A look at the history of the idea of the objective journalist and how this very ideal can often be used to undercut itself. In The View from Somewhere, Lewis Raven Wallace dives deep into the history of “objectivity” in journalism and how its been used to gatekeep and silence marginalized writers as far back as Ida B. Wells. At its core, this is a book about fierce journalists who have pursued truth and transparency and sometimes been punished for it—not just by tyrannical governments but by journalistic institutions themselves. He highlights the stories of journalists who question “objectivity” with sensitivity and passion: Desmond Cole of the Toronto Star; New York Times reporter Linda Greenhouse; Pulitzer Prize-winner Rachel Kaadzi Ghansah; Peabody-winning podcaster John Biewen; Guardian correspondent Gary Younge; former Buzzfeed reporter Meredith Talusan; and many others. Wallace also shares his own experiences as a midwestern transgender journalist and activist who was fired from his job as a national reporter for public radio for speaking out against “objectivity” in coverage of Trump and white supremacy. With insightful steps through history, Wallace stresses that journalists have never been mere passive observers. Using historical and contemporary examples—from lynching in the nineteenth century to transgender issues in the twenty-first—Wallace offers a definitive critique of “objectivity” as a catchall for accurate journalism. He calls for the dismissal of this damaging mythology in order to confront the realities of institutional power, racism, and other forms of oppression and exploitation in the news industry. The View from Somewhere is a compelling rallying cry against journalist neutrality and for the validity of news told from distinctly subjective voices.
Sebastian Rödl undermines a foundational dogma of contemporary philosophy: that knowledge, in order to be objective, must be knowledge of something that is as it is, independent of being known to be so. This profound work revives the thought that knowledge, precisely on account of being objective, is self-knowledge: knowledge knowing itself.
Clinical reasoning is the foundation of professional clinical practice. Totally revised and updated, this book continues to provide the essential text on the theoretical basis of clinical reasoning in the health professions and examines strategies for assisting learners, scholars and clinicians develop their reasoning expertise. key chapters revised and updated nature of clinical reasoning sections have been expanded increase in emphasis on collaborative reasoning core model of clinical reasoning has been revised and updated
2 first-person point of view, I acknowledge these possible handicaps and try to overcome them. Other people may coherently judge that I am incapable of figuring out correctly what I rationally ought to do, or they may inform me of reasons of which I had heretofore been ignorant, or they may try to help me overcome intellectual hindrances. Like me, these people would be assuming that the goal is to identify what I really rationally ought to do. Nevertheless, we are concerned with reasons for the agent to act in a certain way, rather than with reasons, say, for someone to want it to be the case that the agent act. Thus to be a reason in our sense is to be a consideration which has an appropriate guiding role to play in the. agents deliberation. (An agent is guided by reasons if she determines what to do in light of the reasons. ) Suppose then that a nor mative theory says that it is supremely desirable, or that it rationally ought to be the case, that agents act in a way that maximizes the general utility, but that (since the general utility is never in fact maximized by those who pay attention to it) considerations of the general utility should play no role in the agents' deliberation. Such a theory would not be said to ascribe to agents a reason to maximize the general utility on our usage.
The nature of human reason is one of the thorniest of mysteries in philosophy. The reason appears in many specific forms within general areas such as cognition, thinking, experiencing beauty, and moral judgment. These forms are “perfectly” known in philosophy, yet an unknown pattern has been noticed which shows us that they are all a variation of the same theme: truth is an identity relation between the “thought” and “reality”; justice is an identity relation between the given and the deserved; beauty is an identity relation as rhyme is an identity relation between the final sounds of words; rhythm is an identity relation between time intervals; symmetry is an identity relation between two halves; proportion is an identity relation between two ratios; anaphora is an identity relation between the initial words. Particular things are identities in themselves and universals are identities between particulars. One idea associates another idea identical to it; an analogy is an identity between relations; induction is an identification between the known and unknown instances; and all the logic rests on the law of identity. What is common for all of them is the nature of reason itself.
Volume 11, the sixth of the historical volumes of A Treatise of Legal Philosophy and General Jurisprudence, offers a fresh, philosophically engaged, critical interpretation of the main currents of jurisprudential thought in the English-speaking world of the 20th century. It tells the tale of two lectures and their legacies: Oliver Wendell Holmes, Jr.’s “The Path of Law” (1897) and H.L.A. Hart’s Holmes Lecture, “Positivism and the Separation of Law and Morals” (1958). Holmes’s radical challenge to late 19th century legal science gave birth to a rich variety of competing approaches to understanding law and legal reasoning from realism to economic jurisprudence to legal pragmatism, from recovery of key elements of common law jurisprudence and rule of law doctrine in the work of Llewellyn, Fuller and Hayek to root-and-branch attacks on the ideology of law by the Critical Legal Studies and Feminist movements. Hart, simultaneously building upon and transforming the undations of Austinian analytic jurisprudence laid in the early 20th century, introduced rigorous philosophical method to English-speaking jurisprudence and offered a reinterpretation of legal positivism which set the agenda for analytic legal philosophy to the end of the century and beyond. A wide-ranging debate over the role of moral principles in legal reasoning, sparked by Dworkin’s fundamental challenge to Hart’s theory, generated competing interpretations of and fundamental challenges to core doctrines of Hart’s positivism, including the nature and role of conventions at the foundations of law and the methodology of philosophical jurisprudence.
Men today have locked horns with their toughest issue: reclaiming the full potential of manhood. But in the midst of the excitement -- the meetings, rallies, seminars, and high-fives -- is something vital missing? What gives manhood definition and meaning? In The Silence of Adam, Dr. Larry Crabb and his colleagues, biblical scholar Don Hudson and counselor Al Andrews, offer a fresh look at how God designed men. They draw from neglected biblical data and their own professional experience to help us explore - manhood's lost vision - the problems of masculine community - the power of mentoring relationships -- The Silence of Adam deals thoughtfully and honestly with men's ongoing struggles and exposes the difficulties they have in relationships. It presents the rich calling men have to reveal God in ways uniquely masculine. And it summons them beyond their paralyzing fear of failure to bold risk-taking, action, deep spirituality, and full-hearted living.