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Бенедето Кроче одржао je на VII Интернацијоналном Филозофском Конгресу у Оксфорду, дне 3. септембра 1930, једно предавање у којем je, са становишта својих историјско-филозофских схватања, покушао да освијетли декаденцију историјског осјећања, која je, no његову схватању, главни узрок свих болесних појава у интелектуалном, умјетничком, и политичком животу савремене Европе.
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Није чудно да се у доба растрована друштвеног, државног, и међународног живота, када постаје готово неподношљиво мислити о политичким догађајима, и када се у најближој будућности може очекивати само лоше и најгоре, човек окреће у себе и почиње да тражи заборава и одмора у ства- рима далеким и недокучним, у области чистог разума и веч- не правде.
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Several researchers have investigated the knowledge of the causes of moon phases and how to promote the scientific understanding of these phases. However, these scholars did not determine whether this learning was transferred to the following education. The purpose of this study was to investigate the effectiveness of two different types of education on the transfer of learning with regard to astronomy content. No significant change in the understanding of the moon’s phases was observed between the groups, but a significant change in the transfer scores of the groups was observed. This result could indicate that the education increased the participants’ understanding of moon phases and that the participants in the simulation group were able to more adequately transfer their knowledge. The alternative conceptions of the causes of the moon phases were transferred to the context of the earth’s phases. In other words, alternative conceptions are transferred to new learning situations. Therefore, the alternative conceptions that the participants hold should be carefully observed when new learning is transferred.
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The purpose of this study was to determine perceptions embraced by preservice science teachers on astrology, which is defined as a pseudo-science. It also aimed to reflect their abilities to distinguish between science and pseudo-science through the examples of astronomy-astrology. Twenty-nine grade 4 preservice teachers studying Science Education participated in the study. Among the qualitative research patterns, the phenomenological approach was used for the study. Data were collected through an open-ended question form, group discussion records, and research assignments, while individual interviews were conducted where necessary. Open coding was used for the evaluation of the data, and the validity of the study was obtained through verifications of preservice teachers on themes and theories during the interviews. The findings of the study showed that a vast majority of preservice teachers perceived astrology as a field of science or a subfield of astronomy. Quite a few preservice teachers expressed that astrology was a nonscientific field and that knowledge obtained through astrology could not be considered as scientific knowledge.
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In this paper, I attempt to analyse the Benjamin – Adorno debate on the political implications of the art in the age of modern technology in art, which up to that point, had not had a substantive role on the interpretation and reflection on art. Benjamin’s insights on art have proven to be almost prophetic, to such an extent that the history of the 20th century ideologies did nothing more, as I will argue, than keep this new esthetical potential up to date with the existing political purposes. This ambivalent esthetical potential, triggered by the influence of technology on art – seen both as democratic and revolutionary emancipation, as well as ideological manipulation – achieved a level of success that, probably, not many could have foreseen. For this reason, it is not surprising that Theodor Adorno reacted to this diagnosis and responded to Benjamin’s question emphasizing that the influence of technology on art does not lead to the democratization and expansion of the revolutionary character of masses, but, on the contrary, it leads to a commodity fetishism, and, implicitly, to a new way of propagating ideological interests. In this light, I will point out that the disagreement in views between Benjamin and Adorno on the influence of technology on art can remain valid for forthcoming attempts to debate on the status of art in the current technological era and its connection with ideology.
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The paper sketches the attitudes towards a specific cultural activity that is universal/ has trans-local features: science. This specific of science generates ambivalent feelings: there is trust, just because of its universal standards and aims, but at the same time there is disbelief and doubt because of some public effects of the instrumentalization of some scientific behaviors and researchers. The trust in science is a modern attitude and has a methodological significance, especially on the trend of secularization substituting the religious pattern of the social consciousness. However, neither people are satisfied only with science, nor the trust in science does supplant their need of human values. On the one hand, the trust in science does not supersede the trust in the social arrangement as such: there is as much trust in science – as a vector of optimism and social cohesion – as trust in the social organization and relations. Though the influence of the trust in science on the human capital still has to be studied, this human capital concerns rather different aspects. On the other hand, just because the cultural activities do not overlap perfectly (they only intertwine), one cannot reduce the need of the modern man (in any of its post-modern versions) to one activity or another. And, concretely, people need more than only science, they need social ideals. The sentiments of human communion (then of strength of man and his control over future) are provided by both universalistic and particularistic values and cultural activities, but these values and activities must not only converge but also be consistent. From this standpoint, the analysis of the behaviour of the present science is welcomed.
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The predisposition of the Indispensability Argument to objections, rephrasing and versions associated the various views in philosophy of mathematics grants it with a special status of a “blueprint” type rather than a debatable theme in the philosophy of science. From this point of view, it follows that the Argument has more an epistemic character than ontological.
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The paper draws attention to the intersection of rights and powers which constitute citizenship with, on the other hand, the creation of science. In the beginning, citizenship is a separation, and even isolation; it circumscribes the rights (and lack of rights) in the interior of a country – and even of a regional structure – and opposed to the exterior (where these rights do not exist or, on the contrary, there are rights of different order). Concerning science, it is by its own nature a phenomenon transgressing the administrative separation: the scientific manner and the results of its approach to existence are global and, related to the human knowledge, they represent the human species as such. This first opposition (between the circumscribed/local citizenship and the world character of science) is followed by other ones, suggesting the evolution of the human community. The collision between the principle of fragmentation – visible at both the level of different citizenships and the history of science – and the universalism of science emphasize important meanings. One of them highlights that the logic of the present society opposes the scientifically and technologically possible common goods generated by science.
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This work relates to the so-called Realism-Antirealism debate, which is one of the very important topics of present debates in the field of philosophy of science. In the context of the analysis, the argumentation of I. Hacking will be here critically examined, who by his „Manipulative Realism" offers an interesting and innovative defence of scientific realism. In the third and fourth part of the essay a brief discussion is led on the possibility of overcoming the above-mentioned debate, which in the NOA-theory („The Natural Ontological Attitude") of A. Fine will find an important start-point.
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The article is an analysis of the creative function of ecology into Knowledge. This function is based on the category of valves. That's why the ecology asks “how should be”. In this way, it stands by true human problems.
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This paper presents a new perspective not only on the interpretation of the architectural structures and specific processes identified in the context of contemporary approaches, but especially on the integrated architectural conception, considered on new, both generality and specificity, platforms, defined in the semantic areas free of disciplinary constraints. Transgression of scientific, artistic and, generally, conceptual domains opens these new comparative, metadisciplinary perspectives on architecture. The fragility of the contemporary development balance issue becomes more sensitive, as not one, but all its pillars are now put in question, and this, not just in their redefinition perspective, but also in that of the contribution to the overall development sustainability. The flagship seems to be, on the one hand, the economic crisis that turns us back to the relocation, not at all ironic, of the development’s primary equations by reconsidering the “first bottom line” from an ensemble that we seemed to understand how to manage after a long, over already thirty years, journey. On the other hand, beyond the sometimes artificial “greening” development, the cultural pillar of sustainable development is just gaining substance in the difficult context of globalization. Topological spaces, redefined on a metadisciplinary platform and conceptually reopened to the architecture, without a direct appeal, at this stage, to the algebraic apparatus correspondences, propose the foundations of an integrative conceptual method for the Sustainable Development formulas, in terms of environmental organization of the architectural structures, based on the boundary-spaces concept, and not the first rank limits, in addressing architectural creation. Redrawing the continuity equations in the layer of the interventions in the only apparently heterogeneous or dichotomic, natural-anthropogenic environment represents the perspective shift.
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In 2020, Daniele Molinini published a paper outlining two types of mathematical objectivity. One could say that with this paper Molinini not only separated two mathematical concepts in terms of terminology and content, but also contrasted two mathematical-philosophical contexts, the traditional-idealistic and the modern-practical. Since the first context was the theoretical basis for a large number of analyses that we find in the framework of the philosophy of mathematics, the space was now offered to re-examine such analyses in the second context. More specifically, with respect to the second context, we will analyse the strength of one of the few explicit Platonic arguments (the “Enhanced Indispensability Argument”) that seeks to justify the ontological status of mathematical objects and the central claim of mathematical Platonism about the existence of mathematical objects.
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This article has two parts: the one where I try to clarify the types of categories and concepts of knowledge and their relations, and the other where I try to determine the concept of „common sense knowledge” and that of „scientific knowledge” by referring to the "ways of rationalization" within Blaga’s “Experimentul și spiritul mathematic”. The novelty of the paper consists mainly in the recovery of these “ways of rationalization” as a constitutive, original and generally determining structure of knowledge, on the one hand, and explanatory in terms of different types of knowledge, on the other.
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Human plays a crucial role in the creation of science and the process of its development. The accepted idea of science determines, in turn, the position of humans in nature. Both modernity and contemporaneity suggest certain general concepts of science, as well as substantially and specifically influence the vision of mutual relations between humans and nature. The simple relationship between science and truth, which stemmed from positivism and which justified any form of the exploitation of nature, has been seriously questioned in the new idea of science. Consequently, the scheme, in which nature was treated as an object of unlimited use disappeared. Approaching the truth became a process showing various relationships and connections between humans and nature. Being still a subject in relation to nature, humans appeared one of its definitely
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This article considers the ethical dimension of technological science (technoscience), namely, the problem of the applicability of the categories of ‘good’ and ‘evil’ to the functioning of new technologies. Aspects of evil brought about by the introduction of new technologies (i.e. lack/scarcity of resources, devaluation of human labour, ignorance of/inability to use technical tools, violations of the measure and harmony of life, etc.) are highlighted. Particular attention is paid to a new form of evil, namely artificial/technological evil. The article argues that the emergence of such evils is associated with the growing scale of human intervention in the natural course of things and with recent advances in technology. Dangers related to the uncontrolled development of technological science along many axes of human existence are analysed. The authors conclude that overcoming artificial evil is possible via a transition from a man-made to an anthropogenic (intellectual and humanistic) form of civilisation in which the achievements of technoscience serve not the self-destruction of mankind but the discovery of essential human forces.
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The principal goal of psychological science is not application but theory. This is because a good theory yields accurate predictions and control, two preconditions for applications. Thus, good psychological science is one that produces good theories. Against the background of reproducibility crisis and the apparent non-existence of an integrated subfield of psychology addressing those issues, I submit psychological theoretics (or psycho-theoretics) as a potential solution. The scope of psychological theoretics is outlined and distinguished from other closely related subfields. It was argued that psychological theoretics has the potential to make a unique contribution to the advancement of good psychological science. It is also worth noting that even if the global community of psychologists might not be ready for psychological theoretics as a new subfield, the reforms proposed under its rubrics would still remain relevant today and in the future. Indeed, the question of whether it is completely new will surely be the subject of scientific debate.
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