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The Global ETD Search service is a free service for researchers
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Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
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Showing 31 to 39 of 39 (0.113 seconds)Spelling suggestions: "subject:"foundationalism"" "subject:"foundationalisms""
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Basic moral certainty and the foundations of moralityO'Hara, Neil Martin January 2017 (has links)
I aim to show in this thesis that human beings are morally concerned to the core; that a concern for moral goodness is a necessary part of our humanity. Central to my account of the foundations of morality is what I call 'primary recognition', which I argue is the source of our moral thinking. By primary recognition, I mean our basic apprehension of other human beings as objects of some moral concern. I take this to be a 'basic moral certainty', in accord with the notion recently introduced by Nigel Pleasants in the debate on moral foundations, which he drew from the work of Ludwig Wittgenstein on the notion of basic empirical certainty, found in On Certainty (1969). Building on Pleasants' notion of 'basic moral certainty' I bring to bear Danièle Moyal-Sharrock's distinction between universal and local forms of basic certainty in an effort to make sense of the co-existence of universal moral beliefs and local, often conflicting, moral beliefs. I offer and defend two examples of universal basic moral certainties: 'At least some killings are wrong' and 'Some wrongs are more serious, more wrong, than others', which I take to be necessarily indubitable for any moral agent. I then examine examples of local moral certainties: the wrongness of pig sacrifice in ancient Judaism, the goodness of hospitality among the modern Pashtun, and the wrongness of cannibalism for the ancient Greeks. These examinations lead me to conclude that basic moral certainties come in both local and universal varieties in just the same way as basic empirical certainties, and that holding certain local moral beliefs is definitional for membership in certain epistemic communities. I go on to consider some challenges to the view that morality has its foundations in basic moral certainty, in particular that made by G.E.M Anscombe and Alasdair MacIntyre that modern moral thought lacks any foundations. I reply by reiterating the nonrational nature of the foundations of morality, modern or otherwise. I conclude the thesis by outlining some of the outcomes of this account of moral certainty for contemporary moral philosophy.
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Le rôle de l'intuition en épistémologie moraleBerthiaume, Maxime 08 1900 (has links)
Ce mémoire porte sur la valeur épistémique des intuitions en éthique. Avoir l’intuition que quelque chose est moralement bon ou mauvais justifie-t-il le fait de croire que cette chose est réellement bonne ou mauvaise? Pour répondre à cette question, je tâcherai d’abord d’expliquer ce qu’est une intuition. Ensuite, j’examinerai les deux grandes familles de théories en épistémologies morale : le fondationnalisme et le cohérentisme. Je me pencherai sur le rôle que l’intuition peut jouer dans ces deux grandes familles et je défendrai que les théories fondationnalistes sont préférables aux théories cohérentistes. Je consacrerai donc la majeure partie de ce mémoire à analyser le rôle que l’intuition peut avoir dans les théories fondationnalistes en épistémologie morale. On nomme « intuitionnistes » les théories fondationnalistes en épistémologie morale qui soutiennent que l’intuition permet de saisir des réalités morales indépendantes de nous. Suivant une distinction d’Henry Sidgwick, j’identifierai trois sortes d’intuitionnisme : l’intuitionnisme perceptuel, dogmatique et philosophique. Je m’attarderai principalement à l’examen de la plausibilité de ces trois théories. Finalement, je présenterai la conclusion à laquelle j’en suis venu à la suite de cet examen, soit que l’intuitionnisme philosophique est la forme d’intuitionnisme la plus plausible et qu’elle peut répondre à plusieurs objections souvent adressées à l’intuitionnisme. / This memoir is about the epistemic value of moral intuitions. Does having an intuition that something is morally right or wrong gives us good reasons to believe that the thing we have the intuition about is right or wrong? To answer this question, I’ll start by explaining what an intuition is. Then, I’ll look into the two biggest theories in moral epistemology: foundationalism and coherentism and how intuition can have a role in both of them. I’ll come to the conclusion that foundationalist theories are preferable to coherentist theories. The rest of the memoir will be a discussion of foundationalist theories in moral epistemology in which moral intuitions are what can justify some foundational beliefs. Those theories are called ‘’intuitionist’’. Following a distinction made by 19th century philosopher Henry Sidgwick, I’ll identify three ways in which intuitionism can be defended: perceptual intuitionism, dogmatic intuitionism and philosophical intuitionism. I’ll explain in details what are those theories and see if they are good theories in moral epistemology. Then, I’ll consider some general objections directed toward intuitionism and see if intuitionism can resist those objections. I come to the conclusion that philosophical intuitionism can resist most of the best objections addressed toward it and that it’s a very plausible theory in moral epistemology.
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Married migrant women living within Korean multicultural families : a pastoral narrative perspectiveLee, Chang Young January 2014 (has links)
This research seeks to adopt a post-foundationalist practical theology paradigm, as discussed by J C Müller, in order to create a bridge between the three concepts of the pastoral care perspective, the narrative perspective based on social-constructionism and post-foundationalism. Furthermore, I made use of Müller’s seven movements of methodology which laid a strong foundation to base my research on regarding married migrant women living within Korean multicultural families.
Korean society which is a homogeneous culture is currently facing many challenges as a result of becoming more and more multicultural. These multicultural issues are becoming major social and political issues in South Korea. The main reason that South Korean society has become more multicultural is because of intercultural marriages which have also resulted in an increase in multicultural families.
These migrant women are faced with many kinds of discrimination and prejudice as a result of their different appearance, culture and language. Furthermore, Korean culture often deprives women of having any position above men especially once they are married. After being married a woman should become invisible, voiceless, and nameless in order to become culturally acceptable. This often results in a migrant woman feeling stressed, fearful, isolated and alone which often results in the development of a low self-esteem, a lack of self-confidence and a low self-image.
In my research, I sought to listen to and identify the stories of migrant women, namely foreign women who have married Korean men with a focus on the impact on their identities within a Korean multicultural family through a narrative perspective in order to have a positive growth and outcome from their intercultural differences within South Korea. I decided to view my co-researchers not as co-researchers but as companions on a journey which we could undertake together. The use of the metaphors ‘journey’ and ‘companions’ seemed to give my companions the freedom to speak more openly and placed us on an equal level.
Furthermore, I not only discovered my companions’ identities through their own stories, but also developed my companions’ true identities/multi-identities through the broader, inter-relational stories of other people within multicultural communities through a six step process of Listening to the voice, Gaining voice, Giving voice, Finding alternative voice, Retelling voice and Creating future voice. I made use of the narrative approach in order to listen to my companions so that a unity would exist between their past, present and future stories. As I listened to the stories of my companions from a narrative perspective new possibilities were opened which lead to alternative and future stories. Furthermore, my companions were given the opportunity to find themselves and make new identities on the real journey of life. Through the process of my research I also developed a multicultural identity model specifically for married migrant women in South Korea, but ultimately the purpose of my research was not to show or develop a multicultural identity model regarding migrant women, but was more to help these migrant women find their identities themselves and in this become self-empowered to become contributors to Korean society. / Thesis (PhD)--University of Pretoria, 2014. / gm2014 / Practical Theology / unrestricted
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Pozdně wittgensteinovská etika jako projasňování, kultivace a obohacování etických způsobů vidění / Late Wittgensteinian Ethics as Clarification, Cultivation and Enrichment of Ethical Ways of SeeingRozen, David January 2020 (has links)
The aim of the work is to present the possibilities of ethics in late Wittgensteinian framework. In course of the investigation will be presented: (1) early Wittgensteinian ethics, (2) late Wittgensteinian anti-foundationalism and (3) its consequences for analytical meta-ethics - it will be argued (a) against epistemologization of ethics and (b) for need of more complex understanding of ethics, by which traditional meta-ethical disputes of realism with anti-realism and of cognitivism with non-cognitivism will be overcame -, which will result in (4) development of late Wittgensteinian ethics. Ethics will be presented as consisting in ethical ways of seeing of the world, through which various phenomena arise as ethically relevant and late Wittgensteinian ethical investigation will be developed as clarification, cultivation and enrichment of our ethical ways of seeing in overall - partially subjective and partially intersubjective - context of language, life forms and life stories from which they arise. Keywords Ethics, meta-ethics, Wittgenstein, anti-foundationalism, truth in ethics, aspect seeing, perspicuous representation, ethics as clarification, life forms
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MISGIVINGS ABOUT THE GIVEN: EXTERNALIST ELEMENTS IN BONJOUR’S INTERNALIST FOUNDATIONALISM.Korankye, Kobina Oduro 18 May 2023 (has links)
No description available.
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Pentecostal and postmodern hermeneutics: comparisons and contemporary impactNoel, Bradley Truman 30 November 2007 (has links)
The focus of this practical theological study is Pentecostalism, and the relationship between the hermeneutics of Pentecostalism and Postmodernism. Through a literary search, we observe the points of congruency between the hermeneutics of early Pentecostals and the key tenets of Postmodernism. We note the unprecedented acceptance of Pentecostal scholars into the larger theological world and question whether this is a result of the increased Modernization of Pentecostal hermeneutics. The Postmodern world of youth is explored, and we observe their tremendous openness to spirituality. This thesis will show that Pentecostals may contribute to the Christian world a Pentecostal hermeneutic that will speak a relevant message to generations of youth.
Chapters two and three examine the convergent viewpoints of Pentecostalism with Postmodernity, in terms of rationalism, narratives, and the place of experience in life and theology. Chapter four highlights the hermeneutical debate between Gordon D. Fee and his Pentecostal responders, noting the Modern approach in the principles debated. Chapter five seeks to provide interaction with a giant of theology seldom engaged by Pentecostals - Rudolf Bultmann - and his modern followers, and explores the world of Postmodern youth. Chapter six explores the work of Kenneth Archer, who has proposed a specific Pentecostal hermeneutical approach, and chapter seven discusses the role of the Holy Spirit in hermeneutics, including whether Pentecostal experience may be considered an ”edge” in hermeneutics. Chapter eight summarizes the findings of this study. / Practical Theology / D. Th (Practical Theology)
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| 37 |
Pentecostal and postmodern hermeneutics: comparisons and contemporary impactNoel, Bradley Truman 30 November 2007 (has links)
The focus of this practical theological study is Pentecostalism, and the relationship between the hermeneutics of Pentecostalism and Postmodernism. Through a literary search, we observe the points of congruency between the hermeneutics of early Pentecostals and the key tenets of Postmodernism. We note the unprecedented acceptance of Pentecostal scholars into the larger theological world and question whether this is a result of the increased Modernization of Pentecostal hermeneutics. The Postmodern world of youth is explored, and we observe their tremendous openness to spirituality. This thesis will show that Pentecostals may contribute to the Christian world a Pentecostal hermeneutic that will speak a relevant message to generations of youth.
Chapters two and three examine the convergent viewpoints of Pentecostalism with Postmodernity, in terms of rationalism, narratives, and the place of experience in life and theology. Chapter four highlights the hermeneutical debate between Gordon D. Fee and his Pentecostal responders, noting the Modern approach in the principles debated. Chapter five seeks to provide interaction with a giant of theology seldom engaged by Pentecostals - Rudolf Bultmann - and his modern followers, and explores the world of Postmodern youth. Chapter six explores the work of Kenneth Archer, who has proposed a specific Pentecostal hermeneutical approach, and chapter seven discusses the role of the Holy Spirit in hermeneutics, including whether Pentecostal experience may be considered an ”edge” in hermeneutics. Chapter eight summarizes the findings of this study. / Philosophy, Practical and Systematic Theology / D. Th (Practical Theology)
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Toward reestablishing a Christian worldview in a postmodern ageMathews, Ned Lee, 1934- 11 1900 (has links)
This work is comprised of an Introduction and two Parts. Part One treats, by way of
historical review and evaluation, the disestablishment of the Christian worldview in a postmodern
age. Part Two proposes the means by whichthe Christian worldview might be reestablished. The
reestablishment includes the use of some of the benefits of postmodernism by Christians as well as
a return to the responsible reading of texts, especially the biblical text.
Part One, The Disestablishment of the Christian Worldview, is composed ofthree chapters.
Chapter 1chronicles the change that has occurred in Western culture because of the ascendency of
postmodernism. It isbest described as a change in authorityfrom the logocentric metanarrative which
has characterized Christianity to the deconstructionist rejection of worldviews by postmodern
literary critics. Chapter 2 reviews the paradigm shifts that have occurred in belief
systemsthat have occurred in the West as a result of this change,and Chapter 3 shows the effects of
all this in the culture's principal institutions.
Part Two, The Reestablishment of the Christian Worldview, is also composed of three chapters.
Chapter 4 shows the impact that postmodernity has had on the efforts now being made on behalf of
reestablishing the Christian worldview as a viable intellectual position in Western culture.
Chapter 5 is occupied with the negative and positive responses of certain Christian
scholars to the challenge of postmodernism, and Chapter 6 closes the study with an extended
treatment of the factors that must be in play for a reestablishment of the Christian worldview to
occur in Western civilization. / Philosophy, Practical & Systematic Theology / D. Th. (Theology)
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| 39 |
Toward reestablishing a Christian worldview in a postmodern ageMathews, Ned Lee, 1934- 11 1900 (has links)
This work is comprised of an Introduction and two Parts. Part One treats, by way of
historical review and evaluation, the disestablishment of the Christian worldview in a postmodern
age. Part Two proposes the means by whichthe Christian worldview might be reestablished. The
reestablishment includes the use of some of the benefits of postmodernism by Christians as well as
a return to the responsible reading of texts, especially the biblical text.
Part One, The Disestablishment of the Christian Worldview, is composed ofthree chapters.
Chapter 1chronicles the change that has occurred in Western culture because of the ascendency of
postmodernism. It isbest described as a change in authorityfrom the logocentric metanarrative which
has characterized Christianity to the deconstructionist rejection of worldviews by postmodern
literary critics. Chapter 2 reviews the paradigm shifts that have occurred in belief
systemsthat have occurred in the West as a result of this change,and Chapter 3 shows the effects of
all this in the culture's principal institutions.
Part Two, The Reestablishment of the Christian Worldview, is also composed of three chapters.
Chapter 4 shows the impact that postmodernity has had on the efforts now being made on behalf of
reestablishing the Christian worldview as a viable intellectual position in Western culture.
Chapter 5 is occupied with the negative and positive responses of certain Christian
scholars to the challenge of postmodernism, and Chapter 6 closes the study with an extended
treatment of the factors that must be in play for a reestablishment of the Christian worldview to
occur in Western civilization. / Philosophy, Practical and Systematic Theology / D. Th. (Theology)
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