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Bien et principe chez platon / Good and Principle in Plato / Bien y principio en PlatónRamón Cámara, Begoña 15 January 2016 (has links)
La thèse de doctorat Bien et principe chez Platon, écrite par Begoña Ramón et dirigée par les Professeurs Tomás Calvo et Francis Wolff, vise à combler une lacune dans les études sur l’Idée du Bien chez Platon. En fait, bien qu’on ait beaucoup écrit sur le Bien chez Platon, cette question d’intérêt constant n’a jamais été étudiée de manière adéquate et suffisante. Le présent travail tente d’apporter pour la première fois une définition du contenu et du sens du Bien claire, précise et systématique, qui permette d’expliquer la fonction fondatrice de cette Idée dans la philosophie de Platon tant pour l’éthique, la politique, la théorie de la connaissance que pour l’ontologie. Selon la méthode suivie dans ce travail, cette définition doit être inférée des textes mêmes de Platon plutôt que d’une spéculation sur ce qu’on appelle « les doctrines non écrites » du philosophe. En ce sens, on trouvera dans ce travail une interprétation de toute la philosophie de Platon — comprise comme un système unitaire et cohérent — basée sur une étude détaillée de dix dialogues fondamentaux pour le problème du Bien qui couvrent toutes les phases de la pensée platonicienne, à savoir, le Lysis, le Gorgias, le Phédon, le Banquet, la République, le Parménide, le Politique, le Philèbe, le Timée et les Lois. / The doctoral thesis Good and Principle in Plato, written by Begoña Ramón and supervised by Prof. Tomás Calvo and Prof. Francis Wolff, fills a gap in the studies on the Idea of Good in Plato. Although a great deal has been written about the Good in Plato, this topic of permanent interest has never been studied in an adequate and sufficient way. The present work tries to provide for the first time a clear, precise and systematic definition of the content and meaning of Good that can explain the function that this Idea fulfills in Plato’s philosophy as the foundation of ethics, politics, theory of knowledge and ontology. According to the method followed in this work, that definition must be inferred from Plato’s texts themselves rather than from his so-called “unwritten doctrines”. Therefore, this dissertation offers an interpretation of Plato’s philosophy—understood as a unified and coherent system—based on a detailed study of ten dialogues that are essential for the problem of Good and that encompass all the phases of Plato’s thought, i. e., Lysis, Gorgias, Phaedo, Symposium, Republic, Parmenides, Statesman, Philebus, Timaeus, and Laws.
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Agostinho e Aristóteles no conhecimento intelectual humano segundo Tomás de Aquino / Augustine and Aristotle in human intellectual knowledge according to Thomas AquinasSoler, Adriano Martins 04 September 2014 (has links)
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Previous issue date: 2014-09-04 / Secretaria da Educação do Estado de São Paulo / The theory of knowledge in Aquinas is an interest target of many researchers of the period. Its importance is singular, among other things, due to the disruption that it causes between the established doctrine about knowledge itself, the Augustinian doctrine of divine illumination and some orders, that until that moment, remained faithful to (Augustinian s). This dissertation aims, from the articles five and six from question 84 inserted in the first part of the Summa of theology of Thomas Aquinas, return to this issue that is far from being exhaustedly explored given its richness and complexity. Therefore, we present, at first, the historical context in which the Summa of Theology was written, as well as what it is in its shape and utility. Subsequently, we turn our attention to its first part. In it, Thomas refers to God and to what proceeds from him, better said, the work of the creation and its action in the world, to then, be able to focus on the group of questions regarding human knowledge, ie, questions 84 - 89 Next, we turn our attention to the question 84 and its articles, exposing its structure and systematize, to finally be able to concentrate on the axioms of articles five and six. In them, we realized Thomas skillfully taking advantage of auctoritates technique to harmonize Augustinian and Aristotle thinking regarding the theory studied in this paper / A teoria do conhecimento em Tomás de Aquino é alvo de interesse de vários pesquisadores do período. Sua importância é singular, dentre outras coisas, devido à ruptura que causa entre a doutrina estabelecida acerca do conhecimento, qual seja, a doutrina agostiniana da iluminação divina e algumas ordens, até então, fiéis a ela. Esta dissertação de mestrado tem como objetivo, a partir dos artigos cinco e seis da questão 84 inseridos na primeira parte da Suma de Teologia de Tomás de Aquino, retomar esse tema que está longe de ser esgotado dado sua riqueza e complexidade. Para tanto, apresentamos, em um primeiro momento, o contexto histórico em que a Suma de Teologia fora escrita, bem como, o que ela é em seu formato e utilidade. Posteriormente, voltamos nossa atenção para sua primeira parte. Nela, Tomás refere-se a Deus e a o que dele procede, ou seja, à obra da criação e à sua ação no mundo, para, então, concentrarmo-nos no bloco de questões que tratam do conhecimento humano, isto é, das questões 84 - 89. Em seguida, voltamos nossa atenção para a questão 84 e seus artigos, expondo sua estrutura e sistematização, para, finalmente, atermo-nos aos axiomas dos artigos cinco e seis. Neles, pudemos perceber Tomás valendo-se habilmente da técnica das auctoritates para harmonizar o pensamento de Agostinho com o de Aristóteles no tocante á teoria em estudo nesse trabalho
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Nicolau de Cusa: visão de Deus e teoria do conhecimentoLyra, Sonia Regina 29 September 2010 (has links)
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Previous issue date: 2010-09-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / God is the target and the quest of Nicholas of Cusa s theory of knowledge.
Disjunction and conjunction constitute the wall of coincidence of opposites beyond
which God exists, unlinked of everything that can be said or thought. The daring
characteristic of the Cusan proposal is in putting forward the enigma, highly
speculative, of seeing the invisible through the created visible things, which is sought
in an invisible way especially in his works De Docta Ignorantia (Of Learned
Ignorance) and De visione Dei (On the Vision of God). The non-other one of the most
accurate names according to Nicholas of Cusa to denominate the unnamable had
already been predicted by Dionysius the Areopagite at the end of his De Mystica
Theologia (Mystical Theology). Every concept, every definition is, therefore,
conjectural about the first principle.
Defining is setting limits and, above all, knowing, even though the definition
itself cannot be determined by anything due to its anteriority. Once it is the definition
that allows the excellence of knowledge, setting limits and determinations, the search
for learned ignorance, which accompanies the path of theory, goes on circumscribing
knowledge and leaving aside everything that it is not, following a negative theology.
Considered as self-defining of itself in its ontological principle, the definition
differentiates itself as a statement of reason and as a gnosiological principle.
It is then that the discourse allows imposing a conceptual limit in relation to the
thing and to what it is not. Being the first principle, intellectual principle, it is not
possible to have as an object of thought anything other than itself and, with this, it is
the sole principle of being and of knowing - principium essendi et cognoscendi. The
mystical dimension of this theory of knowledge can be seen in De visione Dei (On the
Vision of God), where Cusa prepares and indicates the path to be traveled from the
sensitive point to the transumptive jump beyond the wall of coincidence of opposites.
Understood as imago Dei, man has in parallel with the divine mind the humana
mens, even though this notion implies in showing the inadequacy of the image in
relation to its specimen / Deus é o alvo e a busca da teoria do conhecimento proposta por Nicolau de
Cusa. A disjunção e a conjunção constituem o muro da coincidência dos opostos,
para além do qual Deus existe desvinculado de tudo aquilo que pode ser dito ou
pensado. A ousadia da proposta cusana está em propor o enigma fortemente
especulativo, que é ver o invisível, através das coisas criadas visíveis, o qual é
buscado de modo invisível especialmente em suas obras De docta ignorantia e A
visão de Deus. O não-outro, um dos nomes mais precisos segundo Nicolau de Cusa
para denominar o inominável, já tinha sido prenunciado por Dionísio Areopagita no
final da sua De mystica theologia. Todo conceito, toda definição é, pois, conjectural
em torno do primeiro princípio. Definir é dar limites e acima de tudo, conhecer ainda
que a própria definição não possa ser definida por coisa alguma em virtude de sua
anterioridade. Uma vez que é a definição que permite a excelência do
conhecimento, dando limites e determinações, a busca da douta ignorância que
acompanha a tragetória da teoria vai circunscrevendo o conhecimento e deixando de
fora tudo aquilo que ele não é, seguindo por uma teologia negativa. Considerada
como autodefinidora de si mesma em seu princípio ontológico a definição se
diferencia dela mesma enquanto enunciado da razão e como princípio gnoseologico.
É então que o discurso permite impor um limite conceitual à respeito da coisa e
daquilo que ela não é. Sendo o primeiro princípio, princípio intelectual, não pode ter
como objeto do pensamento, outro que não a si mesmo, e, com isso, é princípio
único do ser e do conhecer principium essendi et cognoscendi. A dimensão mística
dessa teoria do conhecimento pode ser vista no A visão de Deus onde o Cusano
prepara e indica a trajetória a ser percorrida desde o sensível até o salto
transsumptivo para além do muro da coincidência dos opostos. Entendido como
imago Dei o homem tem em paralelo com a mente divina a humana mens ainda que
essa noção implique em apontar para a insuficiência da imagem com relação ao seu
exemplar
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An Examination of the Relationship Between Professional Development Providers' Epistemological and Nature of Science Beliefs and their Professional Development ProgramsGarcia Arriola, Alfonso 13 June 2017 (has links)
In the last twenty years in US science education, professional development has emphasized the need to change science instruction from a direct instruction model to a more participatory and constructivist learning model. The result of these reform efforts has seen an increase in science education professional development that is focused on providing teaching strategies that promote inquiry learning to learn science content. Given these reform efforts and teacher responses to professional development, research seems to indicate that whether teachers actually change their practice may depend on the teachers' basic epistemological beliefs about the nature of science. The person who builds the bridge between teacher beliefs and teacher practice is the designer and facilitator of science teacher professional development. Even though these designers and facilitators of professional development are critical to science teacher change, few have studied how these professionals approach their work and what influence their beliefs have on their professional development activities. Eight developers and designers of science education professional development participated in this study through interviews and the completion of an online questionnaire. To examine the relationship between professional development providers' science beliefs and their design, development, and implementation of professional development experiences for science teachers, this study used the Views on Science Education Questionnaire (VOSE), and interview transcripts as well as analysis of the documents from teacher professional development experiences.
Through a basic interpretive qualitative analysis, the predominant themes that emerged from this study suggest that the nature of science is often equated with the practice of science, personal beliefs about the nature of science have a minimal impact on the design of professional development experiences, current reform efforts in science education have a strong influence on the design of professional development, and those providing science education professional development have diverse views about epistemology and the nature of science. The results and conclusions from this study lead to a discussion of implications and recommendations for the planning and design of professional development for science teachers, including the need to making equity and social justice issues an integral part of inquiry and scientific practice.
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Análisis ontológico del estrato prerreflexivo de la experienciaAlonso Cano, Oriol 20 June 2013 (has links)
La investigación que se presenta a continuación tiene como objetivo elucidar una de las problemáticas más relevantes de la historia del pensamiento, a saber: puede defenderse la existencia de un estrato prerreflexivo, antepredicativo y, por consiguiente, no constituido por la conciencia del sujeto, o bien, por el contrario, se niega el estatuto de validez de dicho ámbito de la experiencia y, por ende, se defiende una perspectiva triunfalista de los poderes constituyentes de la subjetividad.
Expresada en términos cognitivos, toda experiencia es procesada a cualesquier nivel (consciente, inconsciente, en rasgos formales, en rasgos físicos…), o bien existe un horizonte de experiencia en el que el procesamiento no se ha llevado a cabo y, por consiguiente, se halla al margen de toda posible representación.
Esta cuestión acerca de la existencia del horizonte prerreflexivo de la experiencia del sujeto, nos conduce rápidamente a una explosión de problemáticas de enorme calado: Otorgando una validez ontológica al ámbito antepredicativo de la experiencia, ¿es posible dar cuenta de ella? ¿tiene validez la lógica de la representación ante esta realidad prístina? ¿puede la disciplina científica ocuparse de ese horizonte y, por consiguiente, tipificarlo?, ¿el discurso científico puede captar ese ámbito, describirlo y, consecuentemente, ofrecer una explicación diáfana de cualesquier ámbito de la experiencia del sujeto?
Nuestra investigación colegirá que, efectivamente, existe un ámbito de la experiencia que no ha sido constituido por el sujeto. Ahora bien, este estrato pretético, jamás podrá ser alcanzado por una lógica representacional, entendida ésta desde el punto de vista tradicional de que el concepto rígido, estático y anquilosado, puede expresar, con todas las garantías, la plenitud de cualesquier realidad –lógica que defiende la disciplina científica- / The research aims to elucidate one of the most important issues in the history of thought: can defend the existence of a pre-reflective stratum, and therefore not constituted by the consciousness of the subject, or well, however, this status of validity of the realm of experience is denied, and thus, defends triumphalist perspective of constituent powers of subjectivity.
Say in cognitive terms, every experience is processed in all level or there exists an experience horizon without processing, and therefore, is outside any possible representation. The research studied the possibility of this horizon of our experience with Begson, Merleau-Ponty, Feyerabend, Davidson, Popper, Vattimo and any more authors that defends the relevancy of this prereflexive level of experience.
Our research will affirm that indeed there is a realm of experience that has not been made by the subject. Now this stratum alogical can never be achieved by a representational logic, understood from the traditional view that the rigid, static and ankylosed concept. Say in other words, the reality of concept can’t express the original reality of the experience.
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How Does Consciousness Exist?a Comparative Inquiry On Classical Empiricism And William JamesYilmaz, Zeliha Burcu 01 August 2001 (has links) (PDF)
William James denies consciousness as an entity and this rejection lies in the background of my thesis. I searched the main reasons for this rejection in his philosophy. Throughout this search, I perceived two modes of existence of consciousness, that is active and passive. As James improves his thoughts on consciousness over the main arguments of classical empiricists, I explained his radical empiricism and pragmatism in relation to them. It is difficult to answer whether we are completely active or passive in the ways of our thinking and behaving. However, although it includes some problems and inconsistencies, James&rsquo / s philosophy presents a more plausible explanation of our thinking than rationalism and empiricism, since it can appreciate the changes of our life in an unfinished world of pure experience. Therefore, my inquiry into the existence of consciousness in James depends on this plausibility of the main characteristics of radical empiricism in connection with the classical empiricists.
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Developing students' inquiry minds in school science: a classroom case studyChow, Kar-man., 周嘉雯. January 2000 (has links)
published_or_final_version / Education / Master / Master of Education
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The Foucault shift in sociological theory : from epistemological to ontological critiqueSoleiman-Panah, Sayyed Mohammad 05 1900 (has links)
Sociology has always been forced to establish its "scientific" legitimacy, but this need
has never been more strongly felt than today. Constant theoretical shifts and disciplinary
fragmentation are viewed as symptoms of some fundamental problems. Assuming the
precariousness of the present condition of sociology, this dissertation seeks to understand
and explain the driving force behind theoretical shifts in sociology, for they are blamed
for many of the problems in the discipline. Through a close reading of Michel Foucault's
works, I argue that sociology, like many other forms of knowledge, has attempted to
shape the modern person as an ethical subject. Pursuant to this objective, early
sociologists attempted to establish a balance between two different kinds of orientation
within the discipline, one of which was epistemological and scientific while the other was
ontological and discursive. This position was in line with the critical attitude of the time
and the emancipatory promises of the Enlightenment, which were nurtured by the early
sociologists. In other words, the dual characteristic of sociology was due to a critical
interest in changing and shaping the modern social subject. However, this duality gave
rise to a tension within the discipline that was extremely difficult to manage, if not
impossible.
This dissertation examines the tension between the two orientations that has
shaped the history of sociology. I read classical sociologists such as Auguste Comte,
Emile Durkheim, and Max Weber to show that even these positivistic sociologists'
theories can best be understood as a form of critique. In particular, I explain how they
sought to manage the tension between the epistemological and the ontological aspects of
their theories. I also examine Karl Popper's critical philosophy as a more recent attempt
to keep science politically relevant. However, I will show that the dilemmas created in
sociology are mainly due to a strong epistemological orientation beyond which most
contemporary sociologists are not able to move.
Sociology may avoid some of its present dilemmas by shifting its critical interest
to an ontological path. To show the possibility and merits o f the ontological approach to
politics, I read Karl Marx as a classical sociologist whose theory exhibits a strong
ontological tendency. I above all discuss Michel Foucault's work extensively in order to
both explain the nature of sociological theories and to explore the possibility and the
prospects of the separation of the epistemological and the ontological sociologies more
systematically. My aim is to show that while scientific sociology tries to advance without
becoming intrinsically political, an explicitly discursive or ontological approach to
contemporary political questions can be adopted by interested political actors and
sociologists alike.
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La doctrine de la science de Fichte : idéalisme spéculatif et réalisme pratiqueRoy, Manuel January 2008 (has links)
Thèse numérisée par la Division de la gestion de documents et des archives de l'Université de Montréal
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The Role Of Imagination In Kant' / s First CritiqueBarin, Ozlem 01 December 2003 (has links) (PDF)
The purpose of this study is to examine the role of imagination in Immanuel Kant& / #8217 / s Critique of Pure Reason by means of a detailed textual analysis and interpretation. In my systematic reading of the Kantian text, I analyse how the power of imagination comes to the foreground of Kant& / #8217 / s investigation into the transcendental conditions of knowledge. This is to explain the mediating function of imagination between the two distinct faculties of the subject / between sensibility and understanding. Imagination achieves its mediating function between sensibility and understanding through its activity of synthesis. By means of exploring the features of the activity of synthesis I attempt to display that imagination provides the ground of the unification of sensibility and understanding. The argument of this study resides in the claim that the power of imagination, through its transcendental synthesis, provides the ground of the possibility of all knowledge and experience. This is to announce imagination as the building block of Kant& / #8217 / s Copernican Revolution that grounds the objectivity of knowledge in its subjective conditions. Therefore, the goal of this study is to display imagination as a distinctive human capacity that provides the relation of our knowledge to the objects.
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