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As for the “analytic social epistemology”, to which Goldman has been a significant contributor, Fuller concludes that it has “failed to make significant progress owing, in part, to a minimal understanding of actual knowledge practices, a minimised role for philosophers in ongoing inquiry, and a focus on maintaining the status quo of ...
The epistemic privilege thesis states that there is some epistemic advantage to being in a position of marginalization. [3] In response to critiques that early standpoint theory treated social perspectives as monolithic or essentialized, social theorists understand standpoints as multifaceted rather than unvarying or absolute. [4]
The notion of epistemic is that false or irrational beliefs can be used despite failing to achieve accuracy or justification. It also contributes to a better understanding of a critical aspect of one's cognitive and epistemic lives. [3] The epistemic innocent cognition fill an explanatory gap that cannot be filled in any other condition.
Epistemic communities became institutionalized in the short term because of change into the policy-making process and to persuade others that their approach is the right approach. Long-term effects occur through socialization. There are a myriad of examples of the impact that epistemic communities have had on public policy.
Research on epistemic cognition has drawn on research in epistemology, the area of philosophy concerned with the nature of knowledge. [1] The seminal work in the area is characterised as research on student development and as an area of developmental psychology. More recent work has sought to situate epistemic cognition in a broad non ...
Epistemic privilege or privileged access is the philosophical concept that certain knowledge, such as knowledge of one's own thoughts, can be apprehended directly by a given person and not by others. [1] This implies one has access to, and direct self-knowledge of, their own thoughts in such a way that others do not. [2]
The epistemic motivation of the need for cognitive closure [33] has been linked with uncertainty motivation [34] and the personal need for structure. [35] Evidence suggests that those who are generally tolerant of ambiguity and uncertainty are less likely to use stereotypes as a manner in which to rationalize inequality and preserve the status ...
According to the pragmatic theory of meaning, language consists of two parts. First, there is the characteristic of a language which is a series of noises produced under specific experimental situations. On Feyerabend's views, human observation has no special epistemic status – it is just another kind of measuring apparatus.