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This response is a plea for considering cautiously the use of formal logic and philosophy in strategic management. In a recent article, logical and philosophical considerations on the relationship between competitive advantage and superior returns led to a pragmatic view of competitive advantage. First, we propose a different logical analysis of the links between competitive advantage and superior performance. Using the same premises, this analysis leads to different conclusions. Second, our commentaries suggest that philosophy should be employed for opening discussions and perspectives rather than as an instrument for conviction. [ABSTRACT FROM AUTHOR]

This text derives from a recording, and transcripts, of the introduction which Althusser gave on 6 December 1963, to a seminar for students in the École Normale Supérieure, Paris, offered at his invitation by Pierre Bourdieu and Jean-Claude Passeron. Althusser takes the opportunity to raise questions about the status of social science and suggests that Bourdieu and Passeron represent slightly different strands of contemporary research practice, partly as a result of their different formation and practice since themselves leaving the École. Althusser first considers the relation between the human sciences and the traditionally instituted Faculty of Letters or Humanities. What is the origin of the compulsion to constitute a science of human relations? Given that the social sciences have established themselves, Althusser then tries to define their nature. He suggests that they have three forms: as abstract and general theory, as ethnology, and as empirical sociology. He discusses the pros and cons of each in some detail. Althusser then asks what are the features which constitute sciences and concludes that they must always possess discrete theoretical perspectives corresponding with discrete components of reality but must also possess an element of self-referentiality or, as he puts it, must be objects to themselves. Althusser suggests that his contemporary social sciences are not philosophically adequate by the criteria which he advances. He proceeds to introduce Bourdieu and Passeron in such a way as to invite consideration of whether their practices meet his criteria. [ABSTRACT FROM AUTHOR]

A literary criticism of the book "Oneness: East Asian Conceptions of Virtue, Happiness & How We Are All Connected" by Philip J. Ivanhoe is presented. It outlines the details of the metaphysics and ethics and the scientific considerations of the social sciences. Further discusses certain aspects of Eastern philosophy especially neo-Confucianism, and philosophers such as Zhu Xi and Wang Yang Ming. Also mentions about racism, xenophobia and misogyny.

In this short piece, I re-visit Oladele Balogun's thesis that African philosophy, in social terms, can be relevant in Africa. I argue that in theorizing only on the social relevance of philosophy in Africa, Balogun fails to do justice to the entire breath of possible practical value which African philosophy can offer to the continent. To show this, I shall converse with Balogun on his idea of social relevance by exposing its strength and weakness. For Balogun, it is in the social aspect of African philosophy such as questioning the belief of a given society in order to change their habit of thought, criticizing their ideology and cultural values etc., that African philosophy's relevance in Africa can be found. However, I contend that this does not fully capture other areas of African philosophy's relevance such as the epistemic, ethical and spiritual relevance. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the author discusses the relationship between popular culture and philosophy.

Despite weak empirical support for its effectiveness, the dialectical inquiry system (DIS) has been recommended to improve the strategic decision-making process. This study compares the effectiveness of the DIS to alternative techniques. Thirty-two organizational planners from the United Way of America were randomly assigned to a DIS and three other planning conditions. All planners submitted a planning report for a common cause situation. Results suggest that, in general, the quality of the reports from the planners in the DIS condition was inferior to the quality of reports submitted by subjects in other conditions. For example, reports submitted by planners in a devil's advocate condition were judged to reflect a significantly more appropriate degree of risk than reports submitted by DIS planners. These results suggest that further investigation of the DIS is necessary before the validity of the technique is assumed. [ABSTRACT FROM AUTHOR]

The article presents a speech by Percy Williams Bridgman, Hollis Professor of Mathematics and Natural Philosophy at Harvard University, delivered at the American Academy of Arts and Sciences in December, 1946. He discusses the impact of science on the social structure, the meaning of responsibility and the role of scientists in the society.

This paper addresses the problem of how to identify a small and parsimonious set of principles or "postulates" that may help us understand the great theoretical foundations of the social sciences. From a philosophical point of view, it presents ten premises that are perhaps essential for any attempt at elaborating a social theory. [ABSTRACT FROM AUTHOR]

The article presents authors view on the teachings of philosopher including John Dewey and John Lachs. It is mentioned that philosophy is in every area of advanced learning and is a rigorous science and is the life of the mind and of teaching which could guide and propel a rounded, joyful, and well-lived life.

The article offers information on several aspects associated with the philosophy of the ontology of motion. The topics addressed include details on the book "The Figure of the Migrant" and "Theory of the Border" and their association with the philosophy of motion and information on the relationship of concepts such as transcendental realism and process materialism with philosophy of motion.

El artículo discurre sobre las ideas sobre la fenomenología social del filósofo alemán Alfred Schütz. Los autores comentan sobre la relación entre las ciencias sociales, la cultura y la sociología, según Schütz. También se considera la influencia de la filosofía de Edmund Husserl en las ideas de Schütz.

The aim of this article is to explore the capacity of the social sciences to contribute to comparative philosophy. After discussing problems involving the practice of comparative philosophy, the author focuses on the issue of the object of study and uses the social sciences to resolve the difficulties encountered. Using Randal Collins's work, he analyzes its object of comparison, philosophical creativity. He then puts forward a series of proposals linked to certain obscure or not fully developed points in Collins's work. Finally, he uses these issues to propose new objects of comparison: philosophical generations, the degree of autonomy and harmoniousness, forms of legitimizing the philosophical endeavor, and intellectual movements. [ABSTRACT FROM AUTHOR]

This virtual special issue of the Journal of Business Ethics (JBE) is dedicated to the role that social theory and sociological research can play in understanding business ethics in the contemporary world. Articles have been selected for this virtual issue that highlight the insights provided by the long tradition of sociological theorising, that focus upon enduring social problems and which deal with particularly twenty-first century issues. [ABSTRACT FROM AUTHOR]

The article lists article published in periodical's 2019 issue on topics including philosophy and social science, groundwater in California, and political physics of vital processes.

Copyright of Scientific Annals of the 'Al. I. Cuza' University, Iasi. Sociology & Social Work / Analele Stiintifice ale Universitatii 'Al. I. Cuza' Iasi Sociologie si Asistenta Sociala is the property of Alexandru Ioan Cuza University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article is devoted to the socio-philosophical problems of the formation of intellectual culture components of the youth, their organizational, methodological, psychological and social factors in social development. It also discusses the socio-philosophical content of the intellectual culture problem, the development of the intellectual culture of young people in the context of social development, and its impact on the development of civilization. [ABSTRACT FROM AUTHOR]

This article studies how local autonomy meets international and national quality policy rhetoric. The research question asked is: How can the local doing of education be understood in relation to international and national quality policy rhetoric, and how does this affect teachers' autonomy to realise nationally formulated goals? To answer this, two sets of theoretical concepts are combined: horizon of expectation and space of experience (Koselleck, 2002) and autonomy and control (Cribb & Gewirtz, 2007). An earlier study (Bergh, 2010) of how the use of the quality concept has successively changed in Swedish authoritative educational texts from the 1990s and onwards provides a broader context for the local study, which empirically builds on interviews with local politicians, civil servants, school leaders and teachers. The results show that the national policy rhetoric has a strong impact on local practice, but also that certain interpretations are taken further in the local context, such as an emphasis on market forces. Although possible conflicts in the national context are concealed by the use of positive concepts like quality, these conflicts eventually erupt in the local setting, often with far reaching consequences for its different actors and for the education in question. [ABSTRACT FROM AUTHOR]

El artículo discurre sobre el concepto de la complejidad según Pedro Luis Sotolongo, profesor de la filosofía de la Academia de Ciencias de Cuba. El autor comenta sobre el trabajo de Sotolongo en el campo de las ciencias sociales y examina la relación entre el pensamiento y la acción. También se considera su educación en la filosofía y en las ciencias físicas.

This paper considers whether philosophy of mathematics could benefit by the introduction of some sociology. It begins by considering Lakatos's arguments that philosophy of science should be kept free of any sociology. An attempt is made to criticize these arguments, and then a positive argument is given for introducing a sociological dimension into the philosophy of mathematics. This argument is illustrated by considering Brouwer's account of numbers as mental constructions. The paper concludes with a critical discussion of Azzouni's view that mathematics differs fundamentally from other social practices. [ABSTRACT FROM PUBLISHER]

This article comprises three parts: The author first outlines the principles of the social reconstructionist philosophy of education related to educational activity and social philosophy. After this, he describes the educational philosophy of George S. Counts, the most important developer of the social reconstructionist philosophy of education, and his most essential texts connected with the social reconstructionist philosophy of education. The third part focuses on the systematic problems involving social reconstructionist philosophy of education and George S. Counts' educational thinking. The postscript at the end of the article introduces the reader to the common and differing educational philosophical principles of social reconstructionist philosophy of education in relation to critical pedagogy, especially the educational thinking of Henry A. Giroux, and John Dewey's educational philosophy. [ABSTRACT FROM AUTHOR]

The article discusses the scientific foundation of morality and ethics which was expounded by French sociologist Emile Durkheim in his 1912 book "The Elementary Forms of the Religious Life," and was supported by the moral treatise on responsibility created by fellow sociologist Paul Fauconnet. Topics include Durkheim's views on the superiority of sociology over philosophy, his adoption of philosopher August Comte's science of sociology and the contrast between Durkheim and Fauconnet.

The purpose of the present text is to examine to what extent is and to what extent it is not hermeneutic philosophy a practical philosophy. The late writings of Gadamer on philosophical hermeneutics refer to it as practical philosophy. In fact, Gadamer argues that philosophical hermeneutics can be considered practical philosophy. It seems that the main concept on which hermeneutical philosophy can be consider practical philosophy is that of "phronesis". However, I will argue, firstly, that phronesis is only a model for the problem of hermeneutics due to its central concept - application. Secondly, I will argue that philosophical hermeneutics can be considered practical philosophy as long as we appeal to the guiding concepts of human sciences, i.e. tact, bildung, sensus communis, judgment, taste. Thus, the main thesis of the present text is that philosophical hermeneutics is practical philosophy as long as we understand that the guiding concepts that makes it possible are a way of knowing and a mode of being. Evidently, the implied paradox is that philosophical hermeneutics as practical philosophy cannot be learned, deduced or constructed but only given. To a certain extent the present text answers to a simple question: how can we practice practical philosophy? [ABSTRACT FROM AUTHOR]

Copyright of Horizons of Politics / Horyzonty Polityki is the property of Jesuit University Ignatianum in Krakow and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses the relevance of arguments by Ancient Greek philosopher Aristotle to the field of social studies with special focus given to his idea that the human being is a political animal (zoon politicon). Aristotle’s views on social organization, the role of the individual in society, and collective governance are examined. The author suggests that Aristotle’s social views could form a basis for a democratic theory involving deliberation and citizen participation in governance.

This is a reflection on scenarios of offense and moral contempt from the standpoint of view of critical theory. It addresses the question of how philosophy impinges on social sciences when it has the purpose of building a precise grammar on outrage, when it is the outcome of violence directed towards persons by criminals, private institutions, states, the capitalist system, churches, and war conflicts. The article proposes basis for reconsidering the critical theory out of the thinking of Alex Honneth. [ABSTRACT FROM AUTHOR]

The article reviews the book "Dilemmas and Connections: Selected Essays" by Charles Taylor.

A calendar of events related to philosophy, psychiatry and psychology in 2013 and 2014 is presented including the International Colloquium on the Philosophy of Technology conference in Argentina, the Congress of the Social Sciences and Humanities in Canada, and a workshop on "Imaging Time" in Germany.

The article focuses on the commitments of capability approach. It says that the capability position issued from an engagement with various theoretical approaches in welfare economics and philosophy. It mentions that the capability perspectives consider the transformation rates of people in creating interpersonal comparisons of the quality of life and well-being. Moreover, in the context of political and moral theory, the capability approach offers an option to an index of social primary goods.

The concept of the axial age, initially proposed by the philosopher Karl Jaspers to refer to a period in the first millennium BCE that saw the rise of major religious and philosophical figures and ideas throughout Eurasia, has gained an established position in a number of fields, including historical sociology, cultural sociology, and the sociology of religion. We explore whether the notion of an 'axial age' has historical and intellectual cogency, or whether the authors who use the label of a more free-floating 'axiality' to connote varied 'breakthroughs' in human experience may have a more compelling case. Throughout, we draw attention to ways in which uses of the axial age concept in contemporary social science vary in these and other respects. In the conclusion, we reflect on the value of the concept and its current uses and their utility in making sense of human experience. [ABSTRACT FROM AUTHOR]

Of the three great principles of the French Revolution —liberty, equality, and fraternity— the concept of fraternity has been, philosophically speaking, the least studied and the most enigmatic. This article proposes a philosophical discussion of the concept of “fraternity” through the various conceptual metaphors that have been made through time. The author proposes that there are several conceptual metaphors that are completely different and even political and cognitive opposites, ranging from the modern republican political tradition to a legacy for contemporary socialism. The article concludes that the future of republican socialism lies in setting in resolutely and realistically setting in motion the pancivilizing program of fraternal revolutionary democracy. [ABSTRACT FROM AUTHOR]

El artículo discurre sobre la relación entre el concepto filosófico de la fenomenología, las ciencias sociales y las humanidades. El autor comenta sobre los aspectos sociales de la filosofía y considera las obras de tales filósofos como Edmund Husserl, Martin Heidegger y Rubén Sierra. También describe su estudio de la filosofía en Colombia.

The article discusses the articulation, recognition and reconfiguration of desire for contemporary social subject. The ideologies of Slovenian philosopher Slavoj &#381i&382ek about the demonstration of the concept of desire from a philosophical perspective are outlined. The conceptualization of the subjective manifestation of desire through the field of language and the function of speech in the context of Lacanian psychoanalysis is highlighted. The process of examining desire as a social phenomenon using film as a reflexive tool is described.

Copyright of Acta Sociologica (0186-6028) is the property of Instituto de Investigaciones Filosoficas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article attempts to add a new dimension to the meta-scientific discussion about the status of interpretive enquiry and the boundaries of 'social science'. It argues that while the existing debate tends to see qualitative research and interpretive theories in opposition to quantitative methods and structural social theory, it is equally important to examine what similarities and differences are between 'professional' qualitative enquiry and non-scholarly enterprises such as non-fiction literature (reportage, travelogue, essay), journalism and documentary filmmaking. The paper investigates research methods used by non-fiction writers and compares the scholarly and non-scholarly approaches to interpretive enquiry. The study exposes the existence of many similarities and shows that significant differences exist in theory but not so much in practice. [ABSTRACT FROM AUTHOR]

Current interpretations of Heidegger's notion of das Man are caught in a dilemma: either they cannot accommodate the ontological status Heidegger accords it or they cannot explain his negative evaluation of it, in which it is treated as ontic. This paper uses Simmel's agonistic account of human sociality to integrate the ontological and the ontic, indeed perjorative aspects of Heidegger's account. Section I introduces the general problem, breaks the exclusive link of Heidegger's account to Kierkegaard and delineates the general form of a solution. Section II then sketches Simmel's conception of sociology and sociality. Section III determines what Heidegger is trying to do in Chapter Four of Division I in Being and Time in order to formulate a strictly ontological account of das Man. Section IV uses Simmel's account of sociality to build into this ontological account an inherent tendency to display the negative features Heidegger ascribes to das Man. In conclusion, section V points to how the proposed account of das Man intimates the character of fundamental ontology as nascently a form of critical theory. It also explains the extent to which Heidegger's perjorative characterisations of das Man and the Man-selbst are legitimate. [ABSTRACT FROM AUTHOR]

Copyright of Soziologie is the property of Campus Verlag GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article presents some background information related to the Critical Theory of the Frankfurt School. The aim is to enable the taking of position into more specific tasks of social science. Investigation of the processes related to Culture and Society needs of such matters. This stance reflects the contributions of Max Horkheimer and Theodor Adorno, considered here as the main authors of a generation of the Institut für Socialforschung. We take for granted that it is impossible to do social research without a specific philosophical approach, even if the researchers are not aware of that. [ABSTRACT FROM AUTHOR]

The question of what is called philosophy in Latin America has had at least two answers, two different philosophical attitudes. Or we speak of Philosophy in Latin America as the exercise of a universal discourse located in a particular space and time, or we talk about Latin American Philosophy as the particular way philosophical inquiry assumes from certain circumstances relating to questions on "identity" and "the national". In Colombia, during the twentieth century, the tension between these two responses was experienced as a process where the first type of attitude became, from the professional viewpoint, the only possible form of philosophical exercise. This text narrates the experience of a professional philosopher in search of a place where both philosophical attitudes can dialogue without underestimate each other. This search is done by reflecting on the value of the history of philosophy (philosophical tradition) when the interests go beyond the canonized texts that tradition established. [ABSTRACT FROM AUTHOR]

Asking if pragmatism, and John Dewey in particular, has a theory of power poses the question about the intellectual resources that pragmatism has to offer the social sciences. Pragmatism stands accused of being naïve about power and presenting the specter of an overly soft program for doing social science. Yet, Dewey's philosophical method provides a distinctive transactional theory of power and untapped resources for advancing social science. Dewey's melioristic philosophical vision develops a theory of praxis that is a tacit theory of power. Explicating his concerns with experience, inquiry, and social life show how they converge into his theory of praxis and power. Developing this theory, next, enables distinctions to be outlined between Dewey's transactional view of power and the mainstream interactional view seen in the work of Dahl, Lukes, and Mann. Furthermore, the theory of praxis establishes analytical categories for deconstructing the structure of transactional power, the patterns or modes of conjoint activity. Dewey's pragmatist theory of power stands in marked contrast to interactional models and provides the analytical tools for the critical assessment of power. [ABSTRACT FROM AUTHOR]