56 research outputs found
Epistemic pluralism, epistemic relativism and âhingeâ epistemology
According to Paul Boghossian (2006, 73) a core tenet of epistemic relativism is what he calls epistemic pluralism, according to which (i) âthere are many fundamentally different, genuinely alternative epistemic systemsâ, but (ii) âno facts by virtue of which one of these systems is more correct than any of the othersâ. Embracing the former claim is more or less uncontroversialâviz., a descriptive fact about epistemic diversity. The latter claim by contrast is very controversial. Interestingly, the Wittgenstenian âhingeâ epistemologist, in virtue of maintaining that rational evaluation is essentially local, will (arguably, at least) be committed to the more controversial leg of the epistemic pluralist thesis, simply in virtue of countenancing the descriptive leg. This paper does three central things. First, it is shown that this ârelativisticâ reading of Wittgensteinâs epistemology is plausible only if the locality of rational evaluation (in conjunction with a reasonable appreciation of epistemic diversity) commits the Wittgenstenian to a further epistemic incommensurability thesis. Next, Duncan Pritchardâs (e.g., 2009; 2015) novel attempt to save the hinge epistemologist from a commitment to epistemic incommensurability is canvassed and critiqued. Finally, it is suggested how, regardless of whether Pritchardâs strategy is successful, there might be another very different wayâdrawing from recent work by John MacFarlane (2014)âfor the hinge epistemologist to embrace epistemic pluralism while steering clear of epistemic relativism, understood in a very specific way
Christianity as Public Religion::A Justification for using a Christian Sociological Approach for Studying the Social Scientific Aspects of Sport
The vast majority of social scientific studies of sport have been secular in nature and/or have tended to ignore the importance of studying the religious aspects of sport. In light of this, Shilling and Mellor (2014) have sought to encourage sociologists of sport not to divorce the âreligiousâ and the âsacredâ from their studies. In response to this call, the goal of the current essay is to explore how the conception of Christianity as âpublic religionâ can be utilised to help justify the use of a Christian sociological approach for studying the social scientific aspects of sport. After making a case for Christianity as public religion, we conclude that many of the sociological issues inherent in modern sport are an indirect result of its increasing secularisation and argue that this justifies the need for a Christian sociological approach. We encourage researchers to use the Bible, the tools of Christian theology and sociological concepts together, so to inform analyses of modern sport from a Christian perspective
Proceedings of Patient Reported Outcome Measureâs (PROMs) Conference Oxford 2017: Advances in Patient Reported Outcomes Research
A33-Effects of Out-of-Pocket (OOP) Payments and Financial Distress on Quality of Life (QoL) of People with Parkinsonâs (PwP) and their Carer
Religion in the public forum
Must the state be neutral to all religious and philosophical positions? This article argues that that is an impossibility and that the most basic principles of our democratic society, such as our belief in the importance of individual freedom and equality, are Christian in origin and need their Christian roots. The relevance of recent judgments in the European Court of Human Rights and in English courts is discussed. In particular, exception is taken to views of religious belief that see it as subjective, irrational and arbitrary. It is argued that religion needs to take its place in the public arena, and that the national recognition of the Church of England through establishment is an important means to that end
Religion in public life: Must faith be privatized?
Oxfordvii, 282 p.: bibl., index; 22 c
Religion in public life: Must faith be privatized?
Oxfordvii, 282 p.: bibl., index; 22 c
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