دانش

از ویکی‌پدیا، دانشنامهٔ آزاد
پرش به ناوبری پرش به جستجو
فارسیEnglish
نسخه‌ای از کتاب قانون ابن سینا به زبان لاتین، چاپ ۱۴۸۴ میلادی در مخزن کتب نفیس کتابخانه مرکز علوم درمانی دانشگاه تکزاس در سن‌آنتونیو

دانش[۱] یا معرفت، ساختاری است برای تولید و ساماندهی یافته‌ها دربارهٔ جهان طبیعت، در قالب توضیحات و پیش‌بینی‌های آزمایش شدنی.[۲] علم دانش‌شناسی، با سه عنصر داده، اطلاعات و دانش سر و کار دارد. به عبارت دیگر، دانش‌شناسی به بحث و بررسی پیرامون دانش و عناصر سازنده آن، یعنی داده و اطلاعات می‌پردازد.[۳]

در یونان باستان، سقراط، سپس افلاطون و پس از او، ارسطو، به مخالفت با آرای پیشینیان پرداخته و اصول و قواعدی را به منظور مقابله با مغالطات ، درست‌اندیشیدن و سنجش استدلال‌ها تدوین کردند.[۴]

مقارن با قرن پانزدهم میلادی، پژوهشگران در سراسر اروپا و خاورمیانه، قفسه‌های غبار گرفتهٔ ساختمان‌های قدیمی را جستجو کردند و دست‌نوشته‌های یونانی و رومی را پیدا کردند. در نتیجه، نوشته‌های باقی‌مانده از نویسندگان کلاسیک از جمله افلاطون، سیسرو، سوفوکل و پلوتارک به دوران رنسانس رسید. مطالعهٔ این آثار، دانش نو نام گرفت.[۵] در آن زمان، ضمن احیای علاقه به نوشته‌های کلاسیک، به ارزش‌های فردی نیز توجه شد. این گرایش، انسان گرایی نام گرفت. زیرا طرفداران آن، به جای موضوعات روحانی، بیش از هر چیز، مسایل انسانی را در نظر گرفتند. انسان گرایی نیز مثل رنسانس، از ایتالیا ظهور کرد.[۶]

در رنسانس، گالیله، فیزیک (علم طبیعت) را سکولار کرد و آن را از الهیات (علم فراطبیعت) مستقل دانست. از آن پس، تکیه‌گاه فیزیک، خرد انسان بود. گالیله می‌گفت :

حقیقت طبیعت همواره در برابر چشمان ماست. اما، برای فهم این حقیقت باید با زبان ریاضی آشنا بود. زبان این حقیقت، اشکال هندسی، یعنی دایره، بیضی، مثلث و امثالهم است.[۷]

پس از آن، جریان فکری اصالت عقل، تحت تأثیر افکار افلاطون، توسط ریاضیدان و فیلسوف فرانسوی، رنه دکارت که پدر فلسفه جدید لقب گرفته، به وجود آمد.[۴] دکارت، خرد بشری را به جای کتاب مقدس، سنت پاپ، کلیسا و فرمانروا قرار داد. دکارت، با این کار خویش، سوژه بزرگی آفرید.[۸] یکی دیگر از اندیشمندان این جریان فکری، لایبنیتز (۱۶۴۶–۱۷۱۶) فیلسوف، ریاضیدان و فیزیک‌دان آلمانی است. او نخستین کسی بود که میان حقایق ضروری (منطقی) و حقایق حادث (واقعی) تمایز روشنی قائل شد. بعد از جدا شدن راسل و جی. ای. مور از ایده‌آلیست‌ها و با پیگیری ویتگنشتاین که شاگرد راسل بود، اثبات گرایی شکل گرفت و تا دهه ۱۹۲۰ میلادی، در اتریش، این جریان فکری ادامه داشت. طبق نظرات ایشان، فقط معرفتی، معنادار و مطابق با واقع است که تحقیق پذیر تجربی باشند. به قول آگوست کنت، پدر پوزییتویسم، چون گزاره‌های متافیزیکی قابل تجربه حسی نیستند، فلذا غیر علمی بوده و مربوط به تاریخ هستند. این جریان فکری، توسط اعضای حلقه وین تأسیس شد و فلسفه‌ای را که به وجود آوردند که پوزیتیویستم منطقی نام نهاده شد.[۴]

دانِش عبارت است از مجموعه دانستنی‌هایی که بشر برای زندگی خود از آن‌ها بهره می‌گیرد. در زمان‌های قدیم دانش بشر محدود بود و گاهی حتی یک نفر می‌توانست بیشتر دانش بشری را در حافظه خود جای دهد. اما به تدریج با رشد معلومات، دانستنی‌های بشر طبقه‌بندی شدند و حوزه‌های مختلف و تخصصی دانش شکل گرفت.

واژه‌شناسی[ویرایش]

از لحاظ لغوی دانش اسم مصدر است و بن مضارع آن «دان» است (اسم مصدر حاصل مصدر است و بنابراین در فارسی دانش چیزی است که حاصل دانستن است) اما در اصطلاح ابتدا باید بین دانش (Knowledge) و علم (Science) تفاوت قائل شد.[نیازمند منبع] از نظر رابطه منطقی می‌توان گفت که دانش (معادل Knowledge در فلسفه و شناخت‌شناسی حوزهٔ زبان انگلیسی) مجموعهٔ جامع‌تر و کلّی‌تری نسبت به علم (فقط معادل Science) بوده و علم می‌تواند به نحوی زیر مجموعهٔ دانش به عنوان تمامی آگاهی‌های انسانی تلقی شود.[نیازمند منبع]

در حوزهٔ زبان فارسی، دانش یا علم دربرگیرندهٔ تمامی گونه‌ها و حوزه‌های شناخت و آگاهی در عام‌ترین معنای خویش است.[نیازمند منبع]

در یک نگاه کلّی می‌توان گونه‌ها و حوزه‌های دانش بشری را به سه حوزهٔ کلان تقسیم نمود: ۱- هنر، ۲- فلسفه، و ۳- علم. برای آشنایی با هر حوزه از دانش بشری فراگیری مفاهیم، مبانی و نظریه‌های رایج در آن حوزه از دانش ضروری است.[نیازمند منبع]

زوجیّت دانش[ویرایش]

چنان‌چه دانش را دارای طبیعتی زوج و دوگونه در نظر بگیریم، هر دانشی هم از نوع سخت است (یعنی دانش قابل تعریف و نمایش)، و هم از نوع نرم (یعنی گونه غیرقابل ساختاردهی، بیان، و نمایش). تنها میزان و درجهٔ این اختلاط دو گونه‌ است که در دانش‌های گوناگون با هم تفاوت پیدا می‌کند.

داده‌ها - اطلاعات - دانش[ویرایش]

مفاهیم سه گانهٔ داده‌ها، اطلاعات، و دانش، و نیز نسبت‌ها و روابط آن سه با یکدیگر با ابهام و عدم شفافیت زیادی برای افراد گوناگون همراه است.

داده‌ها[ویرایش]

نسبت به اطلاعات، و دانش، داده‌ها در بالاترین تراز تجرید قرار دارند. این بدان معناست که واژه داده‌ها بسیار کلی ست و هر چیزی را شامل می‌شود که داشته باشیم. برای داده‌ها بودن و داده‌ها خطاب شدن صفات[۹] یا خصوصیات[۱۰] زیادی لازم نیست.

مثال برای داده‌ها: شن، ماسه، ریگ، و خاک مخلوط با هم که از محل طبیعی آن برداشته شده، و با کامیون به ایستگاه شستشو و تفکیک حمل می‌شود.

اطلاعات[ویرایش]

جهت تبدیل داده‌ها به اطلاعات باید تغییرات، پردازش‌ها، یا اصلاحاتی روی آن‌ها انجام شود.

مثال برای پردازش اطلاعات:مصالحی مانند شن، ماسه، سیمان، تیرآهن، میل‌گرد (آرماتور)، لوله، رنگ، و گچ که به محل اجرای پروژه ساختمانی حمل و در آنجا جداگانه و به صورت موقت نگهداری شده ودر انتظار تفکری است که آن‌ها را بصورتی صحیح ساماندهی نماید.

دانش[ویرایش]

عبور وگذار از اطلاعات به دانش، محتاج اعمال تغییراتی از نوع آفرینش و خلقت، ایجاد زندگی و منظور داشتن، و در کنار یکدیگر نهادن هدفدار قطعات پراکندهٔ اطلاعات می‌باشد.

مثال برای دانش: خانه، بیمارستان، یا کودکستانی که با اهداف، جهت گیری‌ها، و منظورهای ویژه و آگاهانه‌ای ساخته شده و مهیای انجام و ارائه همان وظایف می‌شود.

نمایش دانش[ویرایش]

یکی از اصول بنیادین در زمینهٔ وسیع و همه‌جاگیر هوش مصنوعی را نمایش دانش تشکیل می‌دهد. با پیدایش و تولد اینترنت در آخرین سال‌های سدهٔ بیستم میلادی و اولین سال‌های قرن جدید، نمایش دانش هم زندگی و حیاتی تازه یافته‌است، و در مقیاسی وسیع در میدان‌ها و عرصه‌های علمی و فنی نوینی حضور و لزوم پیدا کرده‌است.

جستارهای وابسته[ویرایش]

منابع[ویرایش]

  1. فرهنگستان زبان و ادب فارسی از دانش به عنوان معادل Knowledge در انگلیسی استفاده کرده‌است. برای نمونه project management body of knowledge پیکرهٔ دانش مدیریت پروژه و knowledge-based platform مشی دانش‌محور معادل‌یابی شده‌اند. «واژه‌های مصوّب فرهنگستان زبان و ادب فارسی». وب‌گاه رسمی فرهنگستان زبان و ادب فارسی. دریافت‌شده در ۲۹ آذر ۱۳۹۰.
  2. Popper, Karl (2002) [1959]. The Logic of Scientific Discovery (2nd English ed.). New York, NY: Routledge Classics. p. 3. ISBN 0-415-27844-9. OCLC 59377149
  3. ابرامی، هوشنگ. شناختی از دانش‌شناسی.
  4. ۴٫۰ ۴٫۱ ۴٫۲ تاریخچه معرفت‌شناسی در غرب
  5. رنسانس، صفحهٔ ۱۳
  6. رنسانس، صفحهٔ ۱۴
  7. سیر حکمت در اروپا، صفحه ۱۵۷–۱۴۹
  8. رنه دکارت، تأمل اندیشمندانه دربارهٔ فلسفه اولی، متن انگلیسی، ص ۶۶ تا ۷۸
  9. Attributes
  10. Features
  • Hamlyn, D. W. The Theory of Knowledge, Anchor Books, New York, ۱۹۷۰

پیوند به بیرون[ویرایش]

Knowledge is a familiarity, awareness, or understanding of someone or something, such as facts, information, descriptions, or skills, which is acquired through experience or education by perceiving, discovering, or learning.

Knowledge can refer to a theoretical or practical understanding of a subject. It can be implicit (as with practical skill or expertise) or explicit (as with the theoretical understanding of a subject); it can be more or less formal or systematic.[1] In philosophy, the study of knowledge is called epistemology; the philosopher Plato famously defined knowledge as "justified true belief", though this definition is now thought by some analytic philosophers[citation needed] to be problematic because of the Gettier problems, while others defend the platonic definition.[2] However, several definitions of knowledge and theories to explain it exist.

Knowledge acquisition involves complex cognitive processes: perception, communication, and reasoning;[3] while knowledge is also said to be related to the capacity of acknowledgement in human beings.[4]

Theories of knowledge

Robert Reid, Knowledge (1896). Thomas Jefferson Building, Washington, D.C.

The eventual demarcation of philosophy from science was made possible by the notion that philosophy's core was "theory of knowledge," a theory distinct from the sciences because it was their foundation... Without this idea of a "theory of knowledge," it is hard to imagine what "philosophy" could have been in the age of modern science.

The definition of knowledge is a matter of ongoing debate among philosophers in the field of epistemology. The classical definition, described but not ultimately endorsed by Plato,[5] specifies that a statement must meet three criteria in order to be considered knowledge: it must be justified, true, and believed. Some claim that these conditions are not sufficient, as Gettier case examples allegedly demonstrate. There are a number of alternatives proposed, including Robert Nozick's arguments for a requirement that knowledge 'tracks the truth' and Simon Blackburn's additional requirement that we do not want to say that those who meet any of these conditions 'through a defect, flaw, or failure' have knowledge. Richard Kirkham suggests that our definition of knowledge requires that the evidence for the belief necessitates its truth.[6]

In contrast to this approach, Ludwig Wittgenstein observed, following Moore's paradox, that one can say "He believes it, but it isn't so," but not "He knows it, but it isn't so."[7] He goes on to argue that these do not correspond to distinct mental states, but rather to distinct ways of talking about conviction. What is different here is not the mental state of the speaker, but the activity in which they are engaged. For example, on this account, to know that the kettle is boiling is not to be in a particular state of mind, but to perform a particular task with the statement that the kettle is boiling. Wittgenstein sought to bypass the difficulty of definition by looking to the way "knowledge" is used in natural languages. He saw knowledge as a case of a family resemblance. Following this idea, "knowledge" has been reconstructed as a cluster concept that points out relevant features but that is not adequately captured by any definition.[8]

Communicating knowledge

Los portadores de la antorcha (The Torch-Bearers) – Sculpture by Anna Hyatt Huntington symbolizing the transmission of knowledge from one generation to the next (Ciudad Universitaria, Madrid, Spain)

Symbolic representations can be used to indicate meaning and can be thought of as a dynamic process. Hence the transfer of the symbolic representation can be viewed as one ascription process whereby knowledge can be transferred. Other forms of communication include observation and imitation, verbal exchange, and audio and video recordings. Philosophers of language and semioticians construct and analyze theories of knowledge transfer or communication.

While many would agree that one of the most universal and significant tools for the transfer of knowledge is writing and reading (of many kinds), argument over the usefulness of the written word exists nonetheless, with some scholars skeptical of its impact on societies. In his collection of essays Technopoly, Neil Postman demonstrates the argument against the use of writing through an excerpt from Plato's work Phaedrus (Postman, Neil (1992) Technopoly, Vintage, New York, p. 73). In this excerpt, the scholar Socrates recounts the story of Thamus, the Egyptian king and Theuth the inventor of the written word. In this story, Theuth presents his new invention "writing" to King Thamus, telling Thamus that his new invention "will improve both the wisdom and memory of the Egyptians" (Postman, Neil (1992) Technopoly, Vintage, New York, p. 74). King Thamus is skeptical of this new invention and rejects it as a tool of recollection rather than retained knowledge. He argues that the written word will infect the Egyptian people with fake knowledge as they will be able to attain facts and stories from an external source and will no longer be forced to mentally retain large quantities of knowledge themselves (Postman, Neil (1992) Technopoly, Vintage, New York, p. 74).

Classical early modern theories of knowledge, especially those advancing the influential empiricism of the philosopher John Locke, were based implicitly or explicitly on a model of the mind which likened ideas to words.[9] This analogy between language and thought laid the foundation for a graphic conception of knowledge in which the mind was treated as a table, a container of content, that had to be stocked with facts reduced to letters, numbers or symbols. This created a situation in which the spatial alignment of words on the page carried great cognitive weight, so much so that educators paid very close attention to the visual structure of information on the page and in notebooks.[10]

Major libraries today can have millions of books of knowledge (in addition to works of fiction). It is only recently that audio and video technology for recording knowledge have become available and the use of these still requires replay equipment and electricity. Verbal teaching and handing down of knowledge is limited to those who would have contact with the transmitter or someone who could interpret written work. Writing is still the most available and most universal of all forms of recording and transmitting knowledge. It stands unchallenged as mankind's primary technology of knowledge transfer down through the ages and to all cultures and languages of the world.[citation needed][disputed ]

Haraway on situated knowledge

Situated knowledge is knowledge specific to a particular situation. It was used by Donna Haraway as an extension of the feminist approaches of "successor science" suggested by Sandra Harding, one which "offers a more adequate, richer, better account of a world, in order to live in it well and in critical, reflexive relation to our own as well as others' practices of domination and the unequal parts of privilege and oppression that makes up all positions."[11] This situation partially transforms science into a narrative, which Arturo Escobar explains as, "neither fictions nor supposed facts." This narrative of situation is historical textures woven of fact and fiction, and as Escobar explains further, "even the most neutral scientific domains are narratives in this sense," insisting that rather than a purpose dismissing science as a trivial matter of contingency, "it is to treat (this narrative) in the most serious way, without succumbing to its mystification as 'the truth' or to the ironic skepticism common to many critiques."[12]

Haraway's argument stems from the limitations of the human perception, as well as the overemphasis of the sense of vision in science. According to Haraway, vision in science has been, "used to signify a leap out of the marked body and into a conquering gaze from nowhere." This is the "gaze that mythically inscribes all the marked bodies, that makes the unmarked category claim the power to see and not be seen, to represent while escaping representation."[11] This causes a limitation of views in the position of science itself as a potential player in the creation of knowledge, resulting in a position of "modest witness". This is what Haraway terms a "god trick", or the aforementioned representation while escaping representation.[13] In order to avoid this, "Haraway perpetuates a tradition of thought which emphasizes the importance of the subject in terms of both ethical and political accountability".[14]

Some methods of generating knowledge, such as trial and error, or learning from experience, tend to create highly situational knowledge. Situational knowledge is often embedded in language, culture, or traditions. This integration of situational knowledge is an allusion to the community, and its attempts at collecting subjective perspectives into an embodiment "of views from somewhere." [11]

Even though Haraway's arguments are largely based on feminist studies,[11] this idea of different worlds, as well as the skeptic stance of situated knowledge is present in the main arguments of post-structuralism. Fundamentally, both argue the contingency of knowledge on the presence of history; power, and geography, as well as the rejection of universal rules or laws or elementary structures; and the idea of power as an inherited trait of objectification.[15]

Partial knowledge

The parable of Blind men and an elephant suggests that people tend to project their partial experiences as the whole truth

One discipline of epistemology focuses on partial knowledge. In most cases, it is not possible to understand an information domain exhaustively; our knowledge is always incomplete or partial. Most real problems have to be solved by taking advantage of a partial understanding of the problem context and problem data, unlike the typical math problems one might solve at school, where all data is given and one is given a complete understanding of formulas necessary to solve them.[citation needed]

This idea is also present in the concept of bounded rationality which assumes that in real life situations people often have a limited amount of information and make decisions accordingly.

Intuition is the ability to acquire partial knowledge without inference or the use of reason.[16] An individual may "know" about a situation and be unable to explain the process that led to their knowledge.

Scientific knowledge

The development of the scientific method has made a significant contribution to how knowledge of the physical world and its phenomena is acquired.[17] To be termed scientific, a method of inquiry must be based on gathering observable and measurable evidence subject to specific principles of reasoning and experimentation.[18] The scientific method consists of the collection of data through observation and experimentation, and the formulation and testing of hypotheses.[19] Science, and the nature of scientific knowledge have also become the subject of Philosophy. As science itself has developed, scientific knowledge now includes a broader usage[20] in the soft sciences such as biology and the social sciences – discussed elsewhere as meta-epistemology, or genetic epistemology, and to some extent related to "theory of cognitive development". Note that "epistemology" is the study of knowledge and how it is acquired. Science is "the process used everyday to logically complete thoughts through inference of facts determined by calculated experiments." Sir Francis Bacon was critical in the historical development of the scientific method; his works established and popularized an inductive methodology for scientific inquiry. His famous aphorism, "knowledge is power", is found in the Meditations Sacrae (1597).[21]

Until recent times, at least in the Western tradition, it was simply taken for granted that knowledge was something possessed only by humans – and probably adult humans at that. Sometimes the notion might stretch to Society-as-such, as in (e. g.) "the knowledge possessed by the Coptic culture" (as opposed to its individual members), but that was not assured either. Nor was it usual to consider unconscious knowledge in any systematic way until this approach was popularized by Freud.[22]

Other biological domains where "knowledge" might be said to reside, include: (iii) the immune system, and (iv) in the DNA of the genetic code. See the list of four "epistemological domains": Popper, (1975);[23] and Traill (2008:[24] Table S, p. 31) – also references by both to Niels Jerne.

Such considerations seem to call for a separate definition of "knowledge" to cover the biological systems. For biologists, knowledge must be usefully available to the system, though that system need not be conscious. Thus the criteria seem to be:

  • The system should apparently be dynamic and self-organizing (unlike a mere book on its own).
  • The knowledge must constitute some sort of representation of "the outside world",[25] or ways of dealing with it (directly or indirectly).
  • Some way must exist for the system to access this information quickly enough for it to be useful.

Scientific knowledge may not involve a claim to certainty, maintaining skepticism means that a scientist will never be absolutely certain when they are correct and when they are not. It is thus an irony of proper scientific method that one must doubt even when correct, in the hopes that this practice will lead to greater convergence on the truth in general.[26]

Religious meaning of knowledge

In many expressions of Christianity, such as Catholicism and Anglicanism, knowledge is one of the seven gifts of the Holy Spirit.[27]

The Old Testament's tree of the knowledge of good and evil contained the knowledge that separated Man from God: "And the LORD God said, Behold, the man is become as one of us, to know good and evil..." (Genesis 3:22)

In Gnosticism, divine knowledge or gnosis is hoped to be attained.

विद्या दान (Vidya Daan) i.e. knowledge sharing is a major part of Daan, a tenet of all Dharmic Religions.[28] Hindu Scriptures present two kinds of knowledge, Paroksh Gyan and Prataksh Gyan. Paroksh Gyan (also spelled Paroksha-Jnana) is secondhand knowledge: knowledge obtained from books, hearsay, etc. Pratyaksh Gyan (also spelled Pratyaksha-Jnana) is the knowledge borne of direct experience, i.e., knowledge that one discovers for oneself.[29] Jnana yoga ("path of knowledge") is one of three main types of yoga expounded by Krishna in the Bhagavad Gita. (It is compared and contrasted with Bhakti Yoga and Karma yoga.)

In Islam, knowledge (Arabic: علم, ʿilm) is given great significance. "The Knowing" (al-ʿAlīm) is one of the 99 names reflecting distinct attributes of God. The Qur'an asserts that knowledge comes from God (2:239) and various hadith encourage the acquisition of knowledge. Muhammad is reported to have said "Seek knowledge from the cradle to the grave" and "Verily the men of knowledge are the inheritors of the prophets". Islamic scholars, theologians and jurists are often given the title alim, meaning "knowledgeble".[citation needed]

In Jewish tradition, knowledge (Hebrew: דעת da'ath) is considered one of the most valuable traits a person can acquire. Observant Jews recite three times a day in the Amidah "Favor us with knowledge, understanding and discretion that come from you. Exalted are you, Existent-One, the gracious giver of knowledge." The Tanakh states, "A wise man gains power, and a man of knowledge maintains power", and "knowledge is chosen above gold".

As a measure of religiosity in sociology of religion

According to the sociologist Mervin F. Verbit, knowledge may be understood as one of the key components of religiosity. Religious knowledge itself may be broken down into four dimensions:

  • content
  • frequency
  • intensity
  • centrality

The content of one's religious knowledge may vary from person to person, as will the degree to which it may occupy the person's mind (frequency), the intensity of the knowledge, and the centrality of the information (in that religious tradition, or to that individual).[30][31][32][clarification needed]

See also

References

  1. ^ "knowledge: definition of knowledge in Oxford dictionary (American English) (US)". oxforddictionaries.com. Archived from the original on 2010-07-14.
  2. ^ Paul Boghossian (2007), Fear of Knowledge: Against relativism and constructivism, Oxford: Clarendon Press, ISBN 978-0199230419, Chapter 7, pp. 95–101.
  3. ^ Dekel, Gil. "Methodology". Retrieved 3 July 2006.
  4. ^ Stanley Cavell, "Knowing and Acknowledging", Must We Mean What We Say? (Cambridge University Press, 2002), 238–266.
  5. ^ In Plato's Theaetetus, Socrates and Theaetetus discuss three definitions of knowledge: knowledge as nothing but perception, knowledge as true judgment, and, finally, knowledge as a true judgment with an account. Each of these definitions is shown to be unsatisfactory.
  6. ^ Kirkham, Richard L. (October 1984). "Does the Gettier Problem Rest on a Mistake?". Mind. New Series. 93 (372): 501–513. JSTOR 2254258. jstor (subscription required)[dead link]
  7. ^ Ludwig Wittgenstein, On Certainty, remark 42
  8. ^ Gottschalk-Mazouz, N. (2008): "Internet and the flow of knowledge," in: Hrachovec, H.; Pichler, A. (Hg.): Philosophy of the Information Society. Proceedings of the 30. International Ludwig Wittgenstein Symposium Kirchberg am Wechsel, Austria 2007. Volume 2, Frankfurt, Paris, Lancaster, New Brunswik: Ontos, S. 215–232. "Archived copy" (PDF). Archived from the original (PDF) on 2015-05-24. Retrieved 2015-05-24.CS1 maint: archived copy as title (link)
  9. ^ Hacking, Ian (1975). Why Does Language Matter to Philosophy?. Cambridge: Cambridge University Press. ISBN 978-0521099981.
  10. ^ Eddy, Matthew Daniel (2013). "The Shape of Knowledge: Children and the Visual Culture of Literacy and Numeracy". Science in Context. 26 (2): 215–245. doi:10.1017/s0269889713000045.
  11. ^ a b c d "Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective". Haraway, Donna. Feminist Studies Vol. 14, No. 3. pp. 575–599. 1988.
  12. ^ "Introduction: Development and the Anthropology of Modernity". Escobar, Arturo. Encountering Development: The Making and Unmaking of the Third World.
  13. ^ Chapter 1. Haraway, Donna. Modest_Witness@Second_Millennium. FemaleMan© Meets_OncoMouse2. Feminism and Technoscience. 1997.
  14. ^ "Posthuman, All Too Human: Towards a New Process Ontology". Braidotti, Rosi. Theory Culture Vol. 23. pp. 197–208. 2006.
  15. ^ "The Subject and Power". Foucault, Michel. Critical Inquiry Volume 9, No. 4. pp. 777–795. 1982
  16. ^ Oxford English Dictionary
  17. ^ "Science – Definition of science by Merriam-Webster". merriam-webster.com.
  18. ^ "[4] Rules for the study of natural philosophy", Newton 1999, pp. 794–796, from the General Scholium, which follows Book 3, The System of the World.
  19. ^ scientific method, Merriam-Webster Dictionary.
  20. ^ Wilson, Timothy D. (12 July 2012). "Stop bullying the 'soft' sciences". Los Angeles Times.
  21. ^ "Sir Francis Bacon – Quotationspage.com". Retrieved 2009-07-08.
  22. ^ There is quite a good case for this exclusive specialization used by philosophers, in that it allows for in-depth study of logic-procedures and other abstractions which are not found elsewhere. However this may lead to problems whenever the topic spills over into those excluded domains – e. g. when Kant (following Newton) dismissed Space and Time as axiomatically "transcendental" and "a priori" – a claim later disproved by Piaget's clinical studies. It also seems likely that the vexed problem of "infinite regress" can be largely (but not completely) solved by proper attention to how unconscious concepts are actually developed, both during infantile learning and as inherited "pseudo-transcendentals" inherited from the trial-and-error of previous generations. See also "Tacit knowledge".
    • Piaget, J., and B.Inhelder (1927/1969). The child's conception of time. Routledge & Kegan Paul: London.
    • Piaget, J., and B. Inhelder (1948/1956). The child's conception of space. Routledge & Kegan Paul: London.
  23. ^ Popper, K.R. (1975). "The rationality of scientific revolutions"; in Rom Harré (ed.), Problems of Scientific Revolution: Scientific Progress and Obstacles to Progress in the Sciences. Clarendon Press: Oxford.
  24. ^ Robert R. Traill. "Thinking by Molecule, Synapse, or both? : From Piaget's Schema, to the Selecting/Editing of ncRNA : Ondwelle short-monograph, No. 2" (PDF). Ondwelle.com. Retrieved 3 February 2019.
  25. ^ This "outside world" could include other subsystems within the same organism – e. g. different "mental levels" corresponding to different Piagetian stages. See Theory of cognitive development.
  26. ^ "philosophy bites". philosophybites.com.
  27. ^ "Part Three, No. 1831". Catechism of the Catholic Church. Archived from the original on 2007-05-04. Retrieved 2007-04-20.
  28. ^ "विद्या दान ही सबसे बडा दान : विहिप – Vishva Hindu Parishad – Official Website". vhp.org. Archived from the original on 2011-08-20.
  29. ^ Swami Krishnananda. "Chapter 7". The Philosophy of the Panchadasi. The Divine Life Society. Retrieved 2008-07-05.
  30. ^ Verbit, M.F. (1970). The components and dimensions of religious behavior: Toward a reconceptualization of religiosity. American mosaic, 24, 39.
  31. ^ Küçükcan, T. (2010). Multidimensional Approach to Religion: a way of looking at religious phenomena. Journal for the Study of Religions and Ideologies, 4(10), 60–70.
  32. ^ Talip Küçükcan. "CAN RELIGIOSITY BE MEASURED? DIMENSIONS OF RELIGIOUS COMMITMENT : Theories Revisited" (PDF). Eskieserler.com. Retrieved 3 February 2019.

External links