Habermas critiques Gadamer’s thought by questioning the overall concept and the central role of tradition, arguing the possibilities of certain sub-conscious interests and specific authorial forces that distort tradition. In order to accurately explore the thoughts and beliefs of Gadamer and Habermas surrounding that of the concept of “tradition”, one must first establish the basic foundation of hermeneutics upon which these ideas are to be centred. Heidegger offers an effective ground on which to base the majority of these philosophical positions for that of classical hermeneutics by initially revealing hidden meanings in hermeneutical texts, exploring authoritative objectives and developing a clearer overall understanding of them. A later shift in focus in hermeneutics during the 20th century brought about an apparent lean toward specifically “epistemological foundations… or the methodological principles which lead to objective knowledge in the human sciences” (Ormiston, G & Schrift, A, 1990), thus encouraging the questioning of knowledge to be centred upon that of “truth” and “Being”. To Heidegger, it is the former understanding which leads to a solid basis of
(Source: williampax.com) According to Geoffrey Harpham, "Foucault sought not just to rehabilitate the chronically "incomplete project " of the Enlightenment as a subject of contemporary discussion but also to establish some positive relation of his own to that fissile and complex movement by reopening the question to which Kant had provided "an answer", almost two centuries ago." Thus, Foucault analysis Kant's take on Enlightenment as well as provided his own interpretation of the philosophy. However, due
Yet before analysing this, it is important to consider the main ideas behind Descartes’ meditations. The first of these see’s Descartes engage in a process of radical doubt, one which he believes will leave him with one certain truth, and thus a truth which can be used as a criterion to judge every other idea which he may obtain (Cottingham, 1992). The reason for this being the deceptive nature of the senses from which all his knowledge was obtained from. “All that up to the present time I
For instance the fragmented element of the narrative can both reflect Offreds 'state of mind' and contribute to the suggestions about Gilead as a nation/ society. The autobiographical narrative itself acts as a rebellion against Offreds dystopia. This is the primary function of the novel which must be considered. It is important to acknowledge that this is not a neutral description of events therefore the focus remains on Atwood's message rather than the issues of any fictional dystopia. Atwood reveals Offreds 'state of mind' through the use of flashbacks.
Particularly striking in this conception is the notion of inventory, which suggests multiple ontologies and the need to collate. The assumptions about the nature of the world in sociology can be classified into two broad orientations, realism and social constructivism. Realism posits the existence of an objective reality independent of human thoughts and beliefs. Contrary to this position, social constructionism is of the view that reality is not independent of human thoughts and beliefs; rather, it is socially constructed (Oxford dictionary of sociology, 552-553, 609). Berger and Luckmann (1967:15-22) argue that social relativity is inherent in reality and knowledge, hence, its collection is defined by social contexts imperative for sociological analysis.
Turning back to the original formulation of this relationship by Husserl, we discover problems of transcendental intersubjectivity, of type and essence, and of objectivism. We then point out the existence of sociologies which do not share the shortcomings of what is called phenomenological sociology, yet which make use of the perspective and approach of phenomenology. We then focus on one of these sociologies, ethnomethodology in its relation to phenomenology. We find parallels in their methodology and domains of inquiry, and divergency in their approaches to intersubjectivity. There is increasing interest in something called "phenomenological sociology."
At the same time, however, our personal set of opinions control how we see things around us. We are the ones that are given the choice of what is being seen and what is believed. Empiricism began with John Locke who attacked Cartesian idea that reason alone could provide us with knowledge. Locke came out with the term of “Tabula Rasa.” It means that the mind comes into life blank, or empty and is written on by experience. Later, Philosopher Hume came out with his version of the “tabula rasa” principle, the copy theory of ideas.
There are students in the philosophy class, but each student is unique in itself and contains its own properties. This is just a way we label the students from the philosophy class, or we can also call the label "students" a logical construction of the actual individual students in the philosophy class. In order to try to understand the ultimate or fundamental object, Russell examined the idea sense data and how it causes us to know material objects by the way it is described. He believed that matter is only understood indirectly by the way we describe things – this is caused from our sense data, which we just know by “acquaintance” or experience. So
In order to gain insight into Austinian account of the speech act theory, it is necessary to trace its history originated by the philosopher in the 1950s thorough to its importance for contemporary understanding of language. The concept of performativity aroused during the philosophical dispute over the language usage and approach (Loxley, 2007). Logical positivists’ extreme claims that only analytic statements can be meaningful were met with strong denials from ‘ordinary - language philosophers’ particularly Austin. He believed that conversations not always can be analyzed in terms of truth and falsity and formal approach fails to reveal the key language role (Austin, 1962 as cited in Wharton, 2011, p. 1). Austin pointed out that speaking is not just describing the world, but ultimately causing some actual change in it since ‘the issuing of an utterance is the performing of an action’ (1962, p.6).
Compare and contrast our approach to knowledge about the past with our approach to knowledge about the future To compare our approach to knowledge about the past with our approach to knowledge about the future, it first must be determined what ‘knowledge’ is. According to Plato knowledge is “a justified true belief”. So, knowledge must have a logical evidence and to be approved by society and facts. However, to define ‘knowledge’ is not as easy as it seems. The following quote from Bertrand Russell demonstrates it: "The question how knowledge should be defined is perhaps the most important and difficult one with which we shall deal.