Metaphilosophy Relationship to philosophy[edit] Some philosophers consider metaphilosophy to be a subject apart from philosophy, above or beyond it,[4] while others object to that idea.[5] Timothy Williamson argues that the philosophy of philosophy is "automatically part of philosophy," as is the philosophy of anything else.[6] Nicholas Bunnin and Jiyuan Yu write that the separation of first- from second-order study has lost popularity as philosophers find it hard to observe the distinction.[8] As evidenced by these contrasting opinions, debate remains as to whether the evaluation of the nature of philosophy is 'second order philosophy' or simply 'plain philosophy'. Many philosophers have expressed doubts over the value of metaphilosophy.[9] Among them is Gilbert Ryle : "preoccupation with questions about methods tends to distract us from prosecuting the methods themselves. We run as a rule, worse, not better, if we think a lot about our feet. So let us... not speak of it all but just do it. C.
Philosophy of perception Do we see what is really there? The two areas of the image marked A and B, and the rectangle connecting them, are all of the same shade: our eyes automatically "correct" for the shadow of the cylinder. The philosophy of perception is concerned with the nature of perceptual experience and the status of perceptual data, in particular how they relate to beliefs about, or knowledge of, the world.[1] Any explicit account of perception requires a commitment to one of a variety of ontological or metaphysical views. Categories of perception[edit] We may categorize perception as internal or external. Internal perception (proprioception) tells us what is going on in our bodies; where our limbs are, whether we are sitting or standing, whether we are depressed, hungry, tired and so forth.External or Sensory perception (exteroception), tells us about the world outside our bodies. The philosophy of perception is mainly concerned with exteroception. Scientific accounts of perception[edit] See also[edit]
Karl Popper Karl Raimund Popper CH FBA FRS[4] (28 July 1902 – 17 September 1994) was an Austrian-British[5] philosopher and professor at the London School of Economics.[6] He is generally regarded as one of the greatest philosophers of science of the 20th century.[7][8] Popper is known for his rejection of the classical inductivist views on the scientific method, in favour of empirical falsification: A theory in the empirical sciences can never be proven, but it can be falsified, meaning that it can and should be scrutinized by decisive experiments. If the outcome of an experiment contradicts the theory, one should refrain from ad hoc manoeuvres that evade the contradiction merely by making it less falsifiable. Personal life[edit] Family and training[edit] Karl Popper was born in Vienna (then in Austria-Hungary) in 1902, to upper middle-class parents. He worked in street construction for a short amount of time, but was unable to cope with the heavy labour. Academic life[edit] Honours and awards[edit]
Category:Criticism of science From Wikipedia, the free encyclopedia Criticism of science in general, including philosophy of science or scientific method; or of mainstream science; or of specific aspects of science, such as relativity or GMOs. Subcategories This category has the following 6 subcategories, out of 6 total. Pages in category "Criticism of science" The following 39 pages are in this category, out of 39 total. Philosophy of religion Branch of philosophy examining the concepts of religion The philosophy of religion differs from religious philosophy in that it seeks to discuss questions regarding the nature of religion as a whole, rather than examining the problems brought forth by a particular belief-system. It can be carried out dispassionately by those who identify as believers or non-believers.[3] Overview[edit] Philosopher William L. The term philosophy of religion did not come into general use in the West until the nineteenth century,[6] and most pre-modern and early modern philosophical works included a mixture of religious themes and non-religious philosophical questions. The philosophy of religion has been distinguished from theology by pointing out that, for theology, "its critical reflections are based on religious convictions".[8] Also, "theology is responsible to an authority that initiates its thinking, speaking, and witnessing ... Basic themes and problems[edit] Ultimate reality[edit] Monotheism[edit]
Social philosophy Social philosophy is the study of questions about social behavior and interpretations of society and social institutions in terms of ethical values rather than empirical relations.[1] Social philosophers place new emphasis on understanding the social contexts for political, legal, moral, and cultural questions, and to the development of novel theoretical frameworks, from social ontology to care ethics to cosmopolitan theories of democracy, human rights, gender equity and global justice.[2] Subdisciplines[edit] Social philosophy, ethics, and political philosophy all share intimate connections with other disciplines in the social sciences. In turn, the social sciences themselves are of focal interest to the philosophy of social science. The philosophy of language and social epistemology are subfields which overlap in significant ways with social philosophy. Relevant issues in social philosophy[edit] Some of the topics dealt with by social philosophy are: Social philosophers[edit] See also[edit]
Philosophy of religion Philosophy of religion is a branch of philosophy concerned with questions regarding religion, including the nature and existence of God, the examination of religious experience, analysis of religious vocabulary and texts, and the relationship of religion and science.[1] It is an ancient discipline, being found in the earliest known manuscripts concerning philosophy, and relates to many other branches of philosophy and general thought, including metaphysics, logic, and history.[2] Philosophy of religion is frequently discussed outside of academia through popular books and debates, mostly regarding the existence of God and problem of evil. The philosophy of religion differs from religious philosophy in that it seeks to discuss questions regarding the nature of religion as a whole, rather than examining the problems brought forth by a particular belief system. It is designed such that it can be carried out dispassionately by those who identify as believers or non-believers.[3] [edit] Aquinas
Willard Van Orman Quine Willard Van Orman Quine (June 25, 1908 – December 25, 2000) (known to intimates as "Van")[1] was an American philosopher and logician in the analytic tradition. From 1930 until his death 70 years later, Quine was continually affiliated with Harvard University in one way or another, first as a student, then as a professor of philosophy and a teacher of logic and set theory, and finally as a professor emeritus who published or revised several books in retirement. He filled the Edgar Pierce Chair of Philosophy at Harvard from 1956 to 1978. A recent poll conducted among analytic philosophers named Quine as the fifth most important philosopher of the past two centuries.[2] He won the first Schock Prize in Logic and Philosophy in 1993, for "his systematical and penetrating discussions of how learning of language and communication are based on socially available evidence and of the consequences of this for theories on knowledge and linguistic meaning. Biography[edit] Political beliefs[edit] .
History and philosophy of science Academic discipline Philosophy of science is a branch of philosophy concerned with the foundations, methods, and implications of science. The central questions of this study concern what qualifies as science, the reliability of scientific theories, and the ultimate purpose of science. This discipline overlaps with metaphysics/ontology and epistemology, for example, when it explores the relationship between science and truth. Philosophy of science focuses on metaphysical, epistemic and semantic aspects of science. There is no consensus among philosophers about many of the central problems concerned with the philosophy of science, including whether science can reveal the truth about unobservable things and whether scientific reasoning can be justified at all. History[edit] One origin of the unified discipline is the historical approach to the discipline of the philosophy of science. See also[edit] References[edit]