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- Backman, Ylva, et al.
(författare)
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Vetenskapliga tankeverktyg : till grund för akademiska studier
- 2012. - 1
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Bok (refereegranskat)abstract
- I princip alla vetenskapliga studier vid universitet och högskola kräver kunskaper och färdigheter inom kritiskt tänkande, etik, kunskapsteori, vetenskapsteori, metodteori och vetenskapligt skrivande. Denna bok ger en introduktion till dessa områden.Författarna vägleder läsaren till att upptäcka det intressanta, begripliga och samtidigt problemfyllda med frågor som: Vad är kunskap? Vad skiljer vetenskap från annat? Hur samlar man in data? Hur ska man förhålla sig till källor? Vilka metoder leder till tillförlitliga slutsatser? Var går gränsen för vad man får göra inom forskning? Hur argumenterar och skriver man vetenskapligt?Genom hela boken finns övningar, exempel och förslag till vidare läsning. På bokens webbplats finns ytterligare material för att underlätta och fördjupa lärandet av bokens innehåll. Vetenskapliga tankeverktyg – till grund för akademiska studier vänder sig till studenter inom alla akademiska områden. Den kan användas vid introducerande moment i utbildningar eller som resurs vid skrivande av rapporter, uppsatser och examensarbeten.
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| 2. |
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| 3. |
- Gardelli, Viktor, 1985-
(författare)
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Philosophy for/with children, Teacher training, and Value transmission : Contradictions, problems and a solution
- 2022. - 1
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Ingår i: Philosophy with Children and Teacher Education. - London : Routledge. ; , s. 14-22
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Bokkapitel (refereegranskat)abstract
- Some educational systems include a value transmission approach to moral education, which includes an aim to foster pupils into accepting a predetermined set of core values. Lipman, on the other hand, described P4C as an educational program which deals with the fostering of procedural values, but not substantive moral values (Lipman et al., 1980). This poses a problem for including a Philosophy for/with children approach into teacher education, since teacher students might find it difficult to fulfill both of these conflicting aims simultaneously.In this chapter, it is argued that Philosophy for/with children is indeed incompatible with value transmission. But, instead of rejecting Philosophy for/with children in teacher education, it is argued that there is a way of approaching moral education that is superior to value transmission, namely a dialogic approach under which Philosophy for/with children is not only possible, but a strong candidate for a reasonable way to treat moral matters in school. Hence, a potential obstacle for including Philosophy for/with children in teacher education is removed, and a strong argument for its inclusion is provided.
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| 5. |
- Nilsson, Daniella, et al.
(författare)
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To Colorize a Worldview Painted in Black and White– Philosophical Dialogues to Reduce the Influence of Extremism on Youths Online
- 2015
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Ingår i: International Journal of Humanities and Social Science. - : Center for Promoting Ideas (CPI). - 2220-8488 .- 2221-0989. ; 5:1, s. 64-70
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Tidskriftsartikel (refereegranskat)abstract
- A recent report by the Swedish National Council for Crime Prevention in cooperation with the Swedish Security Service shows that the Internet has been extensively used to spread propaganda by proponents of violent political extremism, characterized by a worldview painted in black and white, an anti-democratic viewpoint, and intolerance towards persons with opposing ideas. We provide five arguments suggesting that philosophical dialogue with young persons would be beneficial to their acquisition of insights, attitudes and thinking tools for encountering such propaganda. The arguments are based on stated requirements for problem solutions given by experts in violent political extremism, recent research about the effects of philosophical dialogue in young persons’ thinking skills, and parts of the basic theoretical framework of Philosophy for Children. Philosophical dialogues seem a promising way for young people to achieve a stronger democratic awareness and a more tenacious resistance against extremist views online.
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| 6. |
- Odenstedt, Anders
(författare)
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Art, History, and the Decline of Tradition
- 2017
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Ingår i: Gadamer on Tradition. - Cham : Springer International Publishing. - 9783319595566 - 9783319595580 ; , s. 33-62
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Bokkapitel (refereegranskat)abstract
- Gadamer argues, in a prescriptive way, that the rise of the historical sciences coincided with a regrettable decline in the authority of the Western philosophical, religious, and aesthetic traditions. But Gadamer also argues, in a more descriptive way, that the history of Western culture since Greek antiquity fundamentally involves a number of uninterrupted traditions, or even a single uninterrupted tradition. Gadamer’s account of modern aesthetics and art shows a similar ambiguity. Gadamer argues, in a prescriptive way, that modern aesthetics and art are regrettably plagued by an “aesthetic consciousness” (ästhetisches Bewußtsein) that reduces the creation and reception of art to mere aesthetic play and that breaks with tradition. But Gadamer also argues, in a more descriptive way, that, ultimately, even the most esoteric modern artists retain a dependence on tradition.
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| 7. |
- Odenstedt, Anders
(författare)
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Being a Child of One’s Time : Gadamer and Hegel on Thought and Historical Context
- 2017
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Ingår i: Gadamer on Tradition. - Cham : Springer International Publishing. - 9783319595566 - 9783319595580 ; , s. 191-216
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Bokkapitel (refereegranskat)abstract
- This chapter compares Hegel’s and Gadamer’s accounts of context-dependence. Hegel asserts that the individual is a “child of his time.” However, Hegel describes the relationship between thought and the historical context in different ways, and this chapter singles out four versions of the claim that the individual is a “child of his time” and of the historical context. Parallels to these claims can be found in Gadamer, and where such parallels are absent this can be explained by the difference between Hegel’s and Gadamer’s views of Bildung as third nature. Hegel is part of the reaction by the emerging science of history against the Enlightenment tendency to blame past historical epochs for contingently failing to live up to contemporary standards of rationality. Gadamer shares this reaction, although at the same time arguing that Hegel regrettably continues certain Enlightenment modes of thought.
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| 8. |
- Odenstedt, Anders
(författare)
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Conclusion
- 2017
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Ingår i: Gadamer on Tradition. - Cham : Springer International Publishing. - 9783319595566 - 9783319595580 ; , s. 217-221
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Bokkapitel (refereegranskat)abstract
- Gadamer asserts, in a passage that I have already quoted, that contextually induced presuppositions “occupy the interpreter’s consciousness” and that they are not at “free disposal.” This claim might be understood as saying that these presuppositions cannot be discarded. If this interpretation is correct, the claim perhaps says that one must use them without being able to shed them altogether but that one need not uncritically affirm them in so doing. However, this interpretation is not obvious insofar as one may rather understand the claim that presuppositions “occupy the interpreter’s consciousness” as saying that they are uncritically affirmed. The claim may even be understood as saying that they are to some extent unconscious. A further complexity here is that there are different ways of understanding the scope of awareness and critique of presuppositions. Even if all presuppositions cannot be simultaneously either criticized or brought to awareness, this would not seem to exclude the possibility that each one of them may be treated in both of these ways. Gadamer’s claims offer, this wide range of possible interpretations quite frequently.
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| 9. |
- Odenstedt, Anders
(författare)
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Context-Dependence : Its Nature and Depth
- 2017
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Ingår i: Gadamer on Tradition. - Cham : Springer International Publishing. - 9783319595566 - 9783319595580 ; , s. 129-152
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Bokkapitel (refereegranskat)abstract
- Gadamer tends to argue that a historical context is cognitively homogeneous in an unreflected way, and that the context-dependence of presuppositions has been underestimated. By contrast, philosophers in the Enlightenment tradition argued (a) that the influence of the historical context on the individual is relatively weak and may in principle always be overcome, and (b) that historical contexts are basically similar because universal forms of thought and conduct occur in them. Gadamer denies (a) and (b), arguing that the unreflectiveness of context-dependence results from general kinds of presuppositions, which are implicit in more specific claims without being spelled out as such, and that the persistence of such presuppositions in a historical context is easily overlooked precisely because of their general character.
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| 10. |
- Odenstedt, Anders
(författare)
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Forms of Reflection
- 2017
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Ingår i: Gadamer on Tradition. - Cham : Springer International Publishing. - 9783319595566 - 9783319595580 ; , s. 101-128
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Bokkapitel (refereegranskat)abstract
- This chapter considers the rather frequent objection to Gadamer, made by Jürgen Habermas, among others, that a theory of the unreflective nature of context-dependence of the kind proposed by Gadamer reduces the very lack of reflection that it asserts. Gadamer argues that context-dependence and the presuppositions that it involves are to some extent, or perhaps even largely, unreflected. But this very argument seems to rely on a reflective stance. However, a distinction should be made between a general idea of context-dependence and reflective awareness of the specific forms of this dependence. This very idea does not require that all presuppositions are reflected. Gadamer is therefore less vulnerable to the criticism that his theory of unreflectiveness contains incompatible elements than Habermas supposes. But Gadamer sometimes argues that most contextual influences are unreflected. This argument does not rely on a general idea of context-dependence only, but requires a form of reflection that is both specific and comprehensive to succeed. When Gadamer argues in this way, Habermas’ objection to him seems valid after all.
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