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What can come of a scientific engagement with postmodern philosophy? Some scientists have claimed that the social sciences and humanities have nothing to contribute, except perhaps peripherally, to their research. Dorothea E. Olkowski shows that the historic link between science and philosophy, mathematics itself, plays a fundamental role in the development of the worldviews that drive both fields. Focusing on language, its expression of worldview and usage, she develops a phenomenological account of human thought and action to explicate the role of philosophy in the sciences. Olkowski proposes a model of phenomenology, both scientific and philosophical, that helps make sense of reality and composes an ethics for dealing with unpredictability in our world.
A groundbreaking, interdisciplinary approach to the study of consciousness: “Beautifully written, engaging throughout, and captivating” (Claire Colebrook, The Pennsylvania State University). What can come of a scientific engagement with postmodern philosophy? Some scientists have claimed that the social sciences and humanities have nothing to contribute, except perhaps peripherally, to their research. Dorothea E. Olkowski shows that mathematics itself—the historic link between science and philosophy—plays a fundamental role in the development of the worldviews that drive both fields. Focusing on language, its usage and expression of worldview, she develops a phenomenological account of human thought and action to explicate the role of philosophy in the sciences. Olkowski proposes a model of phenomenology, both scientific and philosophical, that helps make sense of reality and composes an ethics for dealing with unpredictability in our world.
Addresses the promises and perils of postmodernity for the church today.
Simon Susen examines the impact of the 'postmodern turn' on the contemporary social sciences. On the basis of an innovative five-dimensional approach, this study provides a systematic, comprehensive, and critical account of the legacy of the 'postmodern turn', notably in terms of its continuing relevance in the twenty-first century.
Through a bold and historically rooted vision for the future of philosophy of religion, The Sacrality of the Secular maps new and compelling possibilities for a nonsecularist secularity. In recent decades, philosophers in the continental tradition have taken a notable interest in the return of religion, a departure from the supposed hegemony of the secular age that began with the Enlightenment. At the same time, anthropologists and sociologists have begun to reject the once-dominant secularization thesis, which both prescribed and described the demise of religion in modern societies. In The Sacrality of the Secular, Bradley B. Onishi reconsiders the role of religion at a time when secularity is more tenuous than it might seem. He demonstrates that philosophy’s entanglement with religion led, perhaps counterintuitively, to vibrant reconceptions of the secular well before the unraveling of the secularization thesis or the turn to religion. Through rich readings of Heidegger, Bataille, Weber, and others, Onishi rethinks what philosophy can contribute to our understanding of religion and the wider social and cultural world.
Larry A. Hickman presents John Dewey as very much at home in the busy mix of contemporary philosophy—as a thinker whose work now, more than fifty years after his death, still furnishes fresh insights into cutting-edge philosophical debates. Hickman argues that it is precisely the rich, pluralistic mix of contemporary philosophical discourse, with its competing research programs in French-inspired postmodernism, phenomenology, Critical Theory, Heidegger studies, analytic philosophy, and neopragmatism—all busily engaging, challenging, and informing one another—that invites renewed examination of Dewey’s central ideas. Hickman offers a Dewey who both anticipated some of the central insights of French-inspired postmodernism and, if he were alive today, would certainly be one of its most committed critics, a Dewey who foresaw some of the most trenchant problems associated with fostering global citizenship, and a Dewey whose core ideas are often at odds with those of some of his most ardent neopragmatist interpreters. In the trio of essays that launch this book, Dewey is an observer and critic of some of the central features of French-inspired postmodernism and its American cousin, neopragmatism. In the next four, Dewey enters into dialogue with contemporary critics of technology, including Jürgen Habermas, Andrew Feenberg, and Albert Borgmann. The next two essays establish Dewey as an environmental philosopher of the first rank—a worthy conversation partner for Holmes Ralston, III, Baird Callicott, Bryan G. Norton, and Aldo Leopold. The concluding essays provide novel interpretations of Dewey’s views of religious belief, the psychology of habit, philosophical anthropology, and what he termed “the epistemology industry.”
Postmodern philosophy is often dismissed as unintelligible, self-contradictory, and as a passing fad with no contribution to make to the problems faced by philosophers in our time. While this characterization may be true of the type of philosophy labeled postmodern in the 1980s and 1990s, David Ray Griffin argues that Alfred North Whitehead had formulated a radically different type of postmodern philosophy to which these criticisms do not apply. Griffin shows the power of Whitehead's philosophy in dealing with a range of contemporary issues—the mind-body relation, ecological ethics, truth as correspondence, the relation of time in physics to the (irreversible) time of our lives, and the reality of moral norms. He also defends a distinctive dimension of Whitehead's postmodernism, his theism, against various criticisms, including the charge that it is incompatible with relativity theory.
In this book it explores science and technology, makes connections between these epistemic, cultural, and political trends, and develops profound insights into the nature of our postmodernity.
The volume begins with a major statement by the French feminist culture critic Julia Kristeva and includes essays by well-known and also younger continental philosophers writing in the North American context and reassessing the European heritage, its limits and effective futures.