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A cultural history of the concepts of reason and cause, showing that they are culturally and historically local.
Max Weber and Charles Peirce: At the Crossroads of Science, Philosophy, and Culture shows that a relational conception of science is implicit in Max Weber’s reflections on scientific inquiry as a bridge between the Geisteswissenschaften (soft sciences) and Naturwissenschaften (hard sciences). Because he is not a trained philosopher, Weber does not have the precise philosophical language in which to articulate his ideas clearly. Consequently, his relational vision of science remains obscure. Basit Bilal Koshul brings clarity and precision to Weber’s insights using the pragmaticist philosophy of Charles Peirce. He makes explicit the phenomenology, semiotics, and logic that are implicit in Weber’s methodological writings and translates them into Peircean terms. Since Peirce explicitly offers his philosophy of science as a critique of the modern divide between the humanistic and natural sciences and of the divide between religion and science, this translation has a double effect. It clarifies Weber’s insights on the methodology of scientific inquiry, and it extends the reparative force of these insights into the larger culture of which science is one part. The reconstruction of Weber’s relational conception of science along the lines of Peirce’s pragmaticism, in turn, reveals that Weber’s work points toward deep affinities between religion and science. Given the fact that the same phenomenology, semiotics, and logic that underpin Peirce’s philosophy of science are also at the root of his philosophy of religion, we can begin to appreciate the fact that Weber’s work makes an important contribution to bridging the divide between religion and science. In providing models that bridge divides and move towards complementary relationships, Weber and Peirce not only help us to better understand disenchantment as the fate of our times, but also offer uniquely valuable resources to reach for cultural horizons that lie beyond it.
Marková offers a dialogical perspective to problems in daily life and professional practices involving communication, care, and therapy.
This volume comprises original articles by leading authors – from philosophy as well as sociology – in the debate around relativism in the sociology of (scientific) knowledge. Its aim has been to bring together several threads from the relevant disciplines and to cover the discussion from historical and systematic points of view. Among the contributors are Maria Baghramian, Barry Barnes, Martin Endreß, Hubert Knoblauch, Richard Schantz and Harvey Siegel.
This short masterwork in twentieth-century philosophy provides both a major reinterpretation of Hegel and insight into the evolution of Adorno's critical theory. The first study focuses on the relationship of reason, the individual, and society in Hegel, defending him against the criticism that he was merely an apologist for bourgeois society. The second study examines the experiential content of Hegel's idealism, considering the notion of experience in relation to immediacy, empirical reality, science, and society. The third study, "Skoteinos," is an unusual and fascinating essay in which Adorno lays out his thoughts on understanding Hegel. In his reflections, which spring from his experience teaching at the Goethe University in Frankfurt, questions of textual and philosophical interpretation are intertwined. Rescuing the truth value of Hegel's work is a recurring theme of the critical theory of the Frankfurt School, and nowhere is this goal pursued with more insight than in these three studies. The core problem Adorno sets for himself is how to read Hegel in a way that comprehends both the work and its historical context, thereby allowing conclusions to be drawn that may seem on the surface to be exactly opposed to what Hegel wrote but that are, nevertheless, valid as the present truth of the work. It is the elaboration of this method of interpretation, a negative dialectic, that was Adorno's underlying goal. Adorno's efforts to salvage the contemporaneity of Hegel's thought form part of his response to the increasingly tight net of social control in the aftermath of World War II. In this, his work is related to the very different attempts to undermine reified thinking undertaken by the various French theorists. The continued development of what Adorno called "the administered world" has only increased the relevance of his efforts.
Here, for the first time in English, is volume one of Jurgen Habermas's long-awaited magnum opus: The Theory of Communicative Action. This pathbreaking work is guided by three interrelated concerns: (1) to develop a concept of communicative rationality that is no longer tied to the subjective and individualistic premises of modern social and political theory; (2) to construct a two-level concept of society that integrates the 'lifeworld' and 'system' paradigms; and (3) to sketch out a critical theory of modernity that explains its sociopathologies in a new way. Habermas approaches these tasks through a combination of conceptual analyses, systematic reflections, and critical reconstructions of such predecessors as Marx and Weber, Durkheim and Mead, Horkheimer and Adorno, Schutz and Parsons. Reason and the Rationalization of Society develops a sociological theory of action that stresses not its means-ends or teleological aspect, but the need to coordinate action socially via communication. In the introductory chapter Habermas sets out a powerful series of arguments on such foundational issues as cultural and historical relativism, the methodology of Verstehen, the inseparabilty of interpretation from critique. In addition to clarifying the normative foundations of critical social inquiry, this sets the stage for a systematic appropriation of Weber's theory of rationalization and its Marxist reception by Lukacs, Horkheimer and Adorno. This is an important book for degree students of philosophy, sociology and related subjects.
Bem and de Jong present complex ideas in an accessible manner. Theoretical Issues in Psychology gives undergraduate psychology students all the resources they need to begin reflecting on the most pressing conceptual issues in their discipline. - Stuart Wilson, Queen Margaret University The 3rd edition of Theoretical Issues in Psychology provides an authoritative overview of the conceptual issues in psychology which introduces the underlying philosophies that underpin them. It includes new insights across the philosophy of science combined with increased psychological coverage to show clearly how these two communities interrelate, ensuring an integrative understanding of the fundamental debates and how they link to your wider studies. Key features of this new edition include: Concise paragraphs, multiple examples and additional summaries throughout to help you focus on key areas of knowledge. Textboxes with definitions and key concepts to help your understanding of the main debates and ideas. New content on the philosophy of mind, philosophy of science, cognition and cognitive neuroscience. New up-to-date material on consciousness and evolutionary psychology. For lecturers and teachers, PowerPoint slides are available for each chapter. Sacha Bem & Huib Looren de Jong′s textbook remains essential for students taking courses in conceptual and historical issues in psychology, the philosophy of psychology or theoretical psychology.
In a crucial shift within posthumanistic media studies, Bernhard Siegert dissolves the concept of media into a network of operations that reproduce, displace, process, and reflect the distinctions fundamental for a given culture. Cultural Techniques aims to forget our traditional understanding of media so as to redefine the concept through something more fundamental than the empiricist study of a medium’s individual or collective uses or of its cultural semantics or aesthetics. Rather, Siegert seeks to relocate media and culture on a level where the distinctions between object and performance, matter and form, human and nonhuman, sign and channel, the symbolic and the real are still in the process of becoming. The result is to turn ontology into a domain of all that is meant in German by the word Kultur. Cultural techniques comprise not only self-referential symbolic practices like reading, writing, counting, or image-making. The analysis of artifacts as cultural techniques emphasizes their ontological status as “in-betweens,” shifting from firstorder to second-order techniques, from the technical to the artistic, from object to sign, from the natural to the cultural, from the operational to the representational. Cultural Techniques ranges from seafaring, drafting, and eating to the production of the sign-signaldistinction in old and new media, to the reproduction of anthropological difference, to the study of trompe-l’oeils, grids, registers, and doors. Throughout, Siegert addresses fundamental questions of how ontological distinctions can be replaced by chains of operations that process those alleged ontological distinctions within the ontic. Grounding posthumanist theory both historically and technically, this book opens up a crucial dialogue between new German media theory and American postcybernetic discourses.
This book discusses two of the oldest and hardest problems in both science and philosophy: What is matter?, and What is mind? A reason for tackling both problems in a single book is that two of the most influential views in modern philosophy are that the universe is mental (idealism), and that the everything real is material (materialism). Most of the thinkers who espouse a materialist view of mind have obsolete ideas about matter, whereas those who claim that science supports idealism have not explained how the universe could have existed before humans emerged. Besides, both groups tend to ignore the other levels of existence—chemical, biological, social, and technological. If such levels and the concomitant emergence processes are ignored, the physicalism/spiritualism dilemma remains unsolved, whereas if they are included, the alleged mysteries are shown to be problems that science is treating successfully.
When Empire appeared in 2000, it defined the political and economic challenges of the era of globalization and, thrillingly, found in them possibilities for new and more democratic forms of social organization. Now, with Commonwealth, Michael Hardt and Antonio Negri conclude the trilogy begun with Empire and continued in Multitude, proposing an ethics of freedom for living in our common world and articulating a possible constitution for our common wealth. Drawing on scenarios from around the globe and elucidating the themes that unite them, Hardt and Negri focus on the logic of institutions and the models of governance adequate to our understanding of a global commonwealth. They argue for the idea of the “common” to replace the opposition of private and public and the politics predicated on that opposition. Ultimately, they articulate the theoretical bases for what they call “governing the revolution.” Though this book functions as an extension and a completion of a sustained line of Hardt and Negri’s thought, it also stands alone and is entirely accessible to readers who are not familiar with the previous works. It is certain to appeal to, challenge, and enrich the thinking of anyone interested in questions of politics and globalization.