The Methodology of Philosophical Practice: Eclecticism and/or Integrativeness? (original) (raw)

Methodological Eclecticism in Practical Philosophy

International Philosophical Quarterly, 2013

Methodological eclecticism has gained wide acceptance among practical philosophers in recent years. This paper analyzes and evaluates the strongest justifications supporting such a methodology: the primacy of practice thesis and the doctrine of value pluralism. Our aim is to show that methodological eclecticism cannot be justified by either of these considerations.

Methodological Eclecticism in Practical Philosophy: Why It Would Be Better to Avoid It

The art of philosophical practice

The emerging of new practices in the domain of philosophy, motivated by the desire to philosophize, which is expressed by the wider public since a few years, leads us to ponder the nature of this philosophizing, perhaps, in part, to answer those who question the legitimacy of this recent popularization of the philosophical impulse. In order to better capture its manifold manifestations, the present work will approach this new phenomenon from various angles: from the angle of the attitudes, as astonishment or radicality (fundamentalism), for example; also, from the angle of the skills involved therein, like analysis or argumentation, or again like problematization and conceptualization. But, we will also discuss about dialectic, intuition, philosophical consultation and so on.

PHILOSOPHY AND METHOD OF INTEGRATIVE HUMANISM

This work is written to put pen to paper as a way of concretizing my thoughts and engraving them on the pages of paper in order to vouchsafe them for posterity. My reading of the positions/contentions/submissions and general propositions of postmodern Scholars led me into a philosophical eclipse and disillusionment. I began to ask myself, if Richard Rorty merely announced the demise of philosophy even though it is contestable whether he actually meant what he said because, in the same vein, he suggested conversational Hermeneutics as a new way of doing philosophy, then, what are we still doing as philosophers? With this, one can say that philosophy has survived after all, after the postmortem. But the most fearsome vitriolic against philosophy is the post modern orientation in philosophy because, it left philosophy bleeding from all pores. If standards, rationality, structure, logic, order, consensus, objectivity, some forms of absolutism and values are despised and relegated to the background, it is enough signal that the philosopher should go home to his uneventful cradle since the child of knowledge he was raised to tend has died before childhood. My sense of propriety and rationality was provoked that with my training as a professional philosopher, that everything should be done to reveal the misguidance coming from postmodernism and to indeed point to the door now open to us for consummating our grooming of the vineyard of knowledge. You tend and groom knowledge, you don’t hush it to death through rash and impatient husbandry. We have reached the watershed of our epistemological husbandry and all that is left is a circumspect prospecting and engineering of the tendrils and shoots of the knowledge tree to bring about its fruiting and consummation. Integrative humanism became the inspiration that is about opening the doors of this consummation. We are proposing that integrative humanism be seen as a philosophical epoch transcending the postmodern epoch. Our attempt is to show how hope, life, vision, enthusiasm and zest can be restored to our unfaltering search for more acceptable and inclusive knowledge. In this work therefore, we have attempted to define what we mean by integrative humanism. We have provided a background to integrative humanism, we have adumbrated the vision and general proposition of integrative humanism. We have also looked at most philosophical methods vis-a-vis the method of integrative humanism. Attempts have also been made to point out possible merits and demerits of this philosophy cum method of doing philosophy. Since integrative humanism encourages insight through revelational knowledge, we have included a chapter on the reasons for validity of the bible and other corroborations authenticated by the divinity of Christ. We have also gone ahead to include chapters on epistemology, ethics, politics and political education, mind/body problems, globalization and issues on African interests in order to show how research can be carried on in the spirit of integrative humanism. It is my firm belief that as we all digest the materials contained in this book and approach its propositions with an open heart, with minimum or no prejudice, we shall come off our study better enlightened. Like Berkeley’s advice in his Principles, we advice that we approach this work as thinking readers and not as destructive animadversionists. When we do this, we shall be able to build a philosophy and a method that will take philosophy beyond the present realms of inertia that the postmodernists have left it.

Critical and Creative Philosophical Practices

Critical and Creative Philosophical Practices, 2016

In the following article, I propose to approach two transcendental categories for the comprehension and execution of philosophical practices: Critical dimension and creative dimension. In this case, I will make a description of the different elements, and the way each of them work, in general and particular, giving, at the same time, examples of how these two dimensions work, both in everyday life and in philosophical practice. After this, I will provide an integrating vision to help us to moderate many terms that are sometimes overrated; to understand some common tendencies in the people, groups and institutions; to use the alternation between polarities as a patron of working; to fuse methodologies and to classify different types of philosophical practices.

Can Eclecticism be considered as an ideal way of approach

This discussion contains 10 articles. In which why eclecticism is an ideal way are referred by some scholars. The first part of the discussion will contain all the positive sides of eclectic approach to prove my claim and then second part will contain teacher's role for making eclectic approach the best one. In the last part, there is researcher's critical analysis about the whole theory and some negative points of this theory. Finally it is to be point out that in this whole research paper researcher just tried to give supports in side of her claim. There can be different of views.

Structuring a Philosophical Approach

Open Journal of Philosophy, vol. 9(4), pp. 452-469, 2019

A framework is developed for understanding what is “taken for granted” both in philosophy and in life generally, which may serve to orient philosophical inquiry and make it more effective. The framework takes in language and its development, as well as mathematics, logic, and the empirical sphere with particular reference to the exigencies of life. It is evaluated through consideration of seven philosophical issues concerned with such topics as solipsism, sense data as the route to knowledge, the possible reduction of geometry to logic, and the existence and status of human rights. Various dichotomies and the notion of continuity are evidently highly strategic.

PHILOSOPHISING THROUGH THE EYE OF THE MIND Philosophy as Ethos and Praxis

2010

This book has now been published and is available on Amazon This book conceives philosophy in terms of philosophizing as an active process. The intention of the argument is to restore philosophy to its origins as an ethos, a practice, a way of living for rational beings. Philosophy is therefore presented more as a practice or an activity than as an intellectual exercise or subject discipline. Philosophy is something that one does as a rational being. This is not an invitation to sloppy thinking; it is an invitation to all to philosophize as rational beings. A questioning, critical approach grounded in the rational faculty is taken to be the most salient characteristic of philosophy. This emphasizes intelligence and its application over knowledge.Philosophy is not a question of knowledge but of the application of intelligence. The book proceeds from Socrates as the key figure in this conception of philosophy as philosophizing. Socrates was no ivory tower philosopher but took philosophy to the men and women of 'the real world' in an attempt to get them to support their views and activities with arguments, with good reasons for doing, thinking, stating the things they did. The 'real world' is not the one revealed to ordinary sense experience. This book shows that only by philosophizing can individuals enter the real world.

A Critique of Methodology in Philosophy

Sapientia Journal of Philosophy, 2020

In this paper, we have elected to reflect on the question of what is the method of doing philosophy. This critique proceeds from a preliminary discourse on the various methods that have been deployed in doing philosophy in the past to a discourse on Bochenski's thought on what should be the method of contemporary thought. The paper, found out that such methods as the phenomenological, analytical, dialectical, hermeneutical methods amongst others have been used in doing philosophy, past and present. We have argued in this paper that while it is true that real progress in philosophy can only be guaranteed by an adequate method that is grounded in logic and semantics, there is no single universally accepted method of doing philosophy. Arising from our analysis of Bochenski's thought and insights from an intercultural perspective, the paper concludes that an authentic philosophical method is that which rest on phenomenological analysis, proceeds through analysis and must be guided logic. Such a method must also be complementary and not confrontational.

Experiential Philosophical Practice

2021

This book came from a disturbing experience: meeting a young man who was dying at the feet of the author in the Hidalgo subway (Mexico City), someone just as invisible to others as hidden from himself. The lines of this work was born out of the anxiety of an author who, afterwards, got tired of "being someone" and being faithful to "a philosophy that had become a simple posture" (p. 14). His chapters are written out of the confusion that arises when confronting lectures about the quaternity of Heideggerian being or the importance of the last logical thesis on the incompatibility of assumptions (speeches heard from soft armchairs and delivered from power centers), for violating the canons imposed by "pure, clean and silent." In those moments, one perceives the distance between the critical desideratum of thought and the suffering reality of those who suffer and those who need that box of philosophical tools that Foucault pointed out. This text aims to expand the circle of theoretical-practical philosophy, as Peter Singer said, to incarnate in communicative dialogue (Habermas) and solidarity (Rorty). Philosophical Practice questions the position ("posture") of those who exercise negative criticism and hide when it is necessary to engage in the public market. He does this by listening, although he does not forget that the result must be dialogue, and therefore it is necessary to speak and theorize, although not to the point of turning the other into a footnote or final questions that do not allow the reader to be questioned. In addition, Philosophical Practice requires a deep knowledge of history and philosophical concepts, although not to speak

The Methodology of Philosophical Practice: Eclecticism and/or Integrativeness? (original) (raw)

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