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S and knowledge means subsequent to the apprehension sensitive, that is, the empirical knowledge. "If knowledge is a collective representation obtained by consensus, then it means that there is no sensible apprehension of being as such since that representation is not merely a" creation "subjective, an invention of our mind. No arrest sensitive and never will be because we will never know if we are affected by an entity "extramentem." Consequently, a posteriori knowledge is not possible " [1] .
To begin our discussion share the definition of aporia that gives us Abbagnano Nicola: "Aporia reasonable doubt, that is, the difficulty inherent in reasoning, not subjective state of uncertainty. Objective is doubt, the actual difficulty of reasoning or conclusion, which ends reasoning " [2] . Later hesitation.
To begin our discussion share the definition of aporia that gives us Abbagnano Nicola: "Aporia reasonable doubt, that is, the difficulty inherent in reasoning, not subjective state of uncertainty. Objective is doubt, the actual difficulty of reasoning or conclusion, which ends reasoning " [2] . Later hesitation.
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The order of reason is absolute, because we can not appeal against her but she can not protest against it but it keeps us in his own field, but the use of ruse and strategy (...). There is then a possibility, the trick: the ruse and strategy ... and pretend to obey a tyrannical rule, but at the same time proposing to set traps that can solve cases. " [3] . Drawing
, framing or outlining a conceptual framework and a limit or region understand that epistemological aporia are the axis, or hinge where knowledge is articulated, understood cogito. What Kant called "antimony" or "conflict of reason." Are inevitable contradictions of reason that occurs when it applies the categories, not just the objects of experience, but the set of all objects, the world, and we have no experience.
That puts us in the perspective of the border (limes) or otherwise objectivity and subjectivity understood as the border again, which moves nustra attention to the issue discussed at length during the twentieth century, around the incompatibility paradigms. Specifically highlighted
the inability to use quantitative and qualitative methodologies in the same investigación.La practical solution was to develop concepts such as triangulation, in line with Fernando Durán.
However, deep in discussion, I address the theme, recalling the important contribution of the human sciences , as art, philosophy and history.
Without the human sciences can hardly suggest the use of notions such as the External World, interiority, expression or symbol. Experience. Among others, Genie, the Creation and Subject. That was
footprint of the consequences and implications in the West had the romanization of Greek concepts, and adopting the Latin language to new languages. Then, each of these concepts will be carrying a special meaning but an invitation.
If Aristotle proposed that given to the senses gives us the experience of the world. By contrast, the human sciences open horizon of expectations, rather a work program, meanwhile, allows us to study not only "given", but "what not given" to our senses.
In this specific case, as we shall see: the story of emancipation is to serve the construction of reality, as follows ...
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S and assumes that the classical culture within all people have a firm consistency and the same admiration for rules, models, images, including establishing common codes that allow you to associate the meaning of the words, events, and above all ensure that this culture forward, which is the basis of the content of the communication [5] . Thus "the cultural field" [6] is transformed by restructuring successive revolutions rather than radical.
Thus, linguistic signs are communication, representation, and symbolization. Focusing attention on the notion of representation, picking the philosophical tradition of Plato and Aristotle based representation, the principle of discourse. Consequently, the behavior is associated with certain types of speech, and language does not designate a pre-existing reality to it. In this sense, languages \u200b\u200bdo not provide a mechanism for representation of reality but is organized.
Everything is in the language is in our world, it provides a linguistic register to which we can establish certain controls. Now, do not refer discourses circulating Cartesian truth, but with arguments supported cultural truths in terms of plausibility.
Thus, all language sets an argumentative structure that provides a guideline for the screening of various speeches by reaching social structure affect the system of attitudes, behaviors then, a psychological depth that necessarily involves our values. The speeches are always values. In this context, the scientist "Save Link of familiarity" with their culture.
Episteme is knowledge of the fundamental code of every culture: it is located-in archaeological method, the certainties and not the opinion (Doxa) codes burst and disappear in continuous-and dashed-between code-lasting continuity, discontinuity is radical, and codes covering a wide range of knowledge of an era, many of them scientific. In the archaeological method noted that the code of culture is accessible to us only through the study of language and discourse.
hermeneutical method (exegesis) is the hidden meaning rescue, reconstruction decipherable language that hides, to say the power of what is said in the word, which has a plurality of meanings. Interpretations ourselves, when the interpretation is always something unfinished.
The genealogical method is the game of forces in the emergence of a phenomenon, archeology problematizes "speeches in which knowledge is built."
Thus, linguistic signs are communication, representation, and symbolization. Focusing attention on the notion of representation, picking the philosophical tradition of Plato and Aristotle based representation, the principle of discourse. Consequently, the behavior is associated with certain types of speech, and language does not designate a pre-existing reality to it. In this sense, languages \u200b\u200bdo not provide a mechanism for representation of reality but is organized.
Everything is in the language is in our world, it provides a linguistic register to which we can establish certain controls. Now, do not refer discourses circulating Cartesian truth, but with arguments supported cultural truths in terms of plausibility.
Thus, all language sets an argumentative structure that provides a guideline for the screening of various speeches by reaching social structure affect the system of attitudes, behaviors then, a psychological depth that necessarily involves our values. The speeches are always values. In this context, the scientist "Save Link of familiarity" with their culture.
Episteme is knowledge of the fundamental code of every culture: it is located-in archaeological method, the certainties and not the opinion (Doxa) codes burst and disappear in continuous-and dashed-between code-lasting continuity, discontinuity is radical, and codes covering a wide range of knowledge of an era, many of them scientific. In the archaeological method noted that the code of culture is accessible to us only through the study of language and discourse.
hermeneutical method (exegesis) is the hidden meaning rescue, reconstruction decipherable language that hides, to say the power of what is said in the word, which has a plurality of meanings. Interpretations ourselves, when the interpretation is always something unfinished.
The genealogical method is the game of forces in the emergence of a phenomenon, archeology problematizes "speeches in which knowledge is built."
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The Hermeneutics is "a founding subjectivity" is the first origin, interior hidden behind manifest exteriority. Exegesis rests on the assumption of a large hidden text which his rescue interpret its hidden meaning. "Every speech concealed the power to say nothing of what he said and thus wrap plurality of meanings " [7] .
Epistemology is "the analysis of the fundamentals of the validity of knowledge" [8] .
Episteme is a framework of underlying principles that determine the knowledge of an era, is the code of the principles of knowledge of a culture. They are the certainties that we support even if we did not think thematically, is the fund in thought the thought we think, talk and experience things.
Episteme is knowledge of the fundamental code of a culture: it is located-in-archaeological method in the certainties and not in the opinion (Doxa) codes burst and disappear in continuous-and dashed-between code-lasting continuity, discontinuity is radical, and codes covering a wide range of knowledge of an era, many of them scientific.
archaeological method, used by Foucault, notes that the cultural code is accessible to us only through the study of language and discourse. This is a discursive approach. It is the discourse that shapes the objects of science. And the experience of order is an experience in which things are placed on the clarity of the word.
language, speech, is the grid code in which we think things and out of which we are not accessible. This means that the episteme itself is not possible, but as an experience of language in the order of things in which claims to be.
Our knowledge is articulated in the speech, our sciences are a speech language well done. For example, Darwinism should be thought of as a political discourse with scientific coverage.
If we accept this as an acceptable "truth claim" is because we oppose the notion of science given by Bunge for whom this is a growing body of ideas that can be characterized as rational knowledge, accurate and verifiable, therefore feasible. Proposes a methodology incorporates Procedure Research mode: orderly, repeatable, and self-correcting that guarantees valid results.
For Piaget, learning science is above all the general rules of scientific expertise. Merton reaffirms the distinction between methodology and logic of scientific procedure and sociological theory. Parsons adds that the methodology is the border area between science, logic and epistemology.
The Hermeneutics is "a founding subjectivity" is the first origin, interior hidden behind manifest exteriority. Exegesis rests on the assumption of a large hidden text which his rescue interpret its hidden meaning. "Every speech concealed the power to say nothing of what he said and thus wrap plurality of meanings " [7] .
Epistemology is "the analysis of the fundamentals of the validity of knowledge" [8] .
Episteme is a framework of underlying principles that determine the knowledge of an era, is the code of the principles of knowledge of a culture. They are the certainties that we support even if we did not think thematically, is the fund in thought the thought we think, talk and experience things.
Episteme is knowledge of the fundamental code of a culture: it is located-in-archaeological method in the certainties and not in the opinion (Doxa) codes burst and disappear in continuous-and dashed-between code-lasting continuity, discontinuity is radical, and codes covering a wide range of knowledge of an era, many of them scientific.
archaeological method, used by Foucault, notes that the cultural code is accessible to us only through the study of language and discourse. This is a discursive approach. It is the discourse that shapes the objects of science. And the experience of order is an experience in which things are placed on the clarity of the word.
language, speech, is the grid code in which we think things and out of which we are not accessible. This means that the episteme itself is not possible, but as an experience of language in the order of things in which claims to be.
Our knowledge is articulated in the speech, our sciences are a speech language well done. For example, Darwinism should be thought of as a political discourse with scientific coverage.
If we accept this as an acceptable "truth claim" is because we oppose the notion of science given by Bunge for whom this is a growing body of ideas that can be characterized as rational knowledge, accurate and verifiable, therefore feasible. Proposes a methodology incorporates Procedure Research mode: orderly, repeatable, and self-correcting that guarantees valid results.
For Piaget, learning science is above all the general rules of scientific expertise. Merton reaffirms the distinction between methodology and logic of scientific procedure and sociological theory. Parsons adds that the methodology is the border area between science, logic and epistemology.
Rather, Feyerabend and Phillips question the assumptions of the method and are an opportunistic approach that incorporates a theory of error against the infallibility of the method. Brigman also denies the existence of the scientific method, he states that science is what scientists do and there are many scientific methods as men of science. Beltran, advocating alternative poses an integration of paradigms that assimilates the natural, cultural, and micro and macro sociology. Finally, we note that the methodology is logical and systematic study of the principles that guide social research.
Notes
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[ 1] Also used synonymously Terms antinomy and paradox. The opposite is the euporía aporia, in Greek, easy transit path. The first aporia, or paradox according to Aristotle, Zeno of Elea appear and then with the Sophists. Zeno tries to defend Parmenides and demonstrate that the movement is unthinkable. One of the paradoxes famous is the "Achilles and the tortoise." Socrates also came to their dialogues to the aporia to confuse the enemy and take him by questioning the very definition of concepts ("irony" and "maieutics").
[2] Abbagnano, N., "Dictionary of Philosophy", Ed Fondo de Cultura Economica, Mexico, p. 91.
[3] Descombes, V., "So and so", Ed Chair, Colección Teorema, Madrid, 1998, pp. 180-183.
[4] Abbagnano, N., Ibid, p.885
[5] Also called "spirit of time" or "unitary vision of the world."
[6] According to the author, culture is not just a code or a common repertoire of responses is a shared set of fundamental patterns, from which articulated a number of private schemes.
[7] Foucault, M., "Archaeology of Knowledge", 2 nd ed., Mexico, XVI, 1972, p. 201.
[8] Giner, S., Lamo de Espinosa, E., Torres, C., "Dictionary of Sociology", Ed Alliance, 1998, p. 247.
[2] Abbagnano, N., "Dictionary of Philosophy", Ed Fondo de Cultura Economica, Mexico, p. 91.
[3] Descombes, V., "So and so", Ed Chair, Colección Teorema, Madrid, 1998, pp. 180-183.
[4] Abbagnano, N., Ibid, p.885
[5] Also called "spirit of time" or "unitary vision of the world."
[6] According to the author, culture is not just a code or a common repertoire of responses is a shared set of fundamental patterns, from which articulated a number of private schemes.
[7] Foucault, M., "Archaeology of Knowledge", 2 nd ed., Mexico, XVI, 1972, p. 201.
[8] Giner, S., Lamo de Espinosa, E., Torres, C., "Dictionary of Sociology", Ed Alliance, 1998, p. 247.
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