Paul ricoeur

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The epistemological problem associated with Karl Paul Feyerabend as a philosopher of Science resides beneath the fact that different critics of his works give divers interpretations of them. His works and the accounts they present have no common structure. This plurality and conflictual interpretations of him makes it difficult, if not impossible to pin him to a particular tradition in the Philosophy of Science. For this reason, while some of his critics consider him to be a relativist, to some, he is a Dadaist, a confusionist and an anarchist, yet others think of Feyerabend as the worst enemy of Science. This diversity of interpretation of Feyerabend, in my opinion, only goes to reassure us of our reading of him. That is, Feyerabend is closely associated with pluralism than anything else. My aim, in this paper is thus propose a thesis and attempt a justification. The thesis is that my reading of Against Method, 1993 and The Tyranny of Science, 2011 , justifies the thesis above. This perspective, unlike the others, is more holistic and inclusive. Without agreeing with his poists about science and its method, I contend that his pluralist claims in the philosophy of science art not hard to find. My examples stem, first, from the diversity of interpretations, and the conflicting views of his critics. Second, I consider the titles of the two works under consideration, to illustrate his criticism of the scientism and Methodism of Modern Science on the one hand, and his defence of plurality of methods and theories. Finally, I conclude that contrarily to critics who label him the worst enemy of science, anarchist or a confusionist, I think that, Feyerabend exaggerated his criticism of Modern Science and his defence of pluralism when he claimed to see no difference between science, myths and religion. However, I go further to contend that this comparison does not eclipse his pluralist position. It rather exaggerates it. That is why I term him, an extreme pluralist to say the least. Nyuykongi John Paul ""Feyerabend, Pluralism and Progress in Science in Against Method (1993) and the Tyranny of Science (2011)"" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-4 | Issue-2 , February 2020, URL: https://www.ijtsrd.com/papers/ijtsrd30060.pdf Paper Url : https://www.ijtsrd.com/humanities-and-the-arts/education/30060/feyerabend-pluralism-and-progress-in-science-in-against-method-1993-and-the-tyranny-of-science-2011/nyuykongi-john-paul

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Comprehensive philosophical programs arise within a historical context (for Hegel and Derrida in the democracy-shaping moments of the French Revolution (1789) and the student-worker protests (1968) in which French politics serve as a global harbinger of contemporary themes). In the Derrida-Hegel relationship, there is more rapprochement concerning core notions of difference, history, and meaning-assignation than may have been realized. In particular, Hegel’s philosophy, despite being assumed to be a totalizing system, in fact indicates precisely some of the same kinds of revised metaphysics-of-presence formulations that Derrida exhorts, namely those that are flexible, expansive, and include non-identity and identity. A crucial Derrida-Hegel interchange is that of différance and difference. Derrida develops the notion directly from Hegel (“Différance,” “The Pit and the Pyramid”), but only draws from the Encyclopedia, not Hegel’s masterwork, the Phenomenology of Spirit. For Derrida, the “A” in différance is inspired by the form of the pyramid in the capitalized letter and in Hegel’s comparing the sign “to the Egyptian Pyramid” (“Différance,” p. 3). Derrida invokes the symbolism of the pyramid, antiquity, and Egyptian hieroglyphics as an early semiotic system. However, when considering Hegel’s central definition of difference in the dialectical progression of thesis-antithesis-synthesis in the Phenomenology of Spirit (§§159-163), the articulations of différance and difference are remarkably aligned. Parallel formulations are also seen in history as a series of reinterpretable events, and indexical wrappers as a mechanism for meaning assignation. The thinkers examine the universal and the particular by exploring regulative mechanisms such as law (natural and social). In Glas, Derrida highlights not the singular-universal relation, but the law of singularity and the law of universality relation as being relevant to Hegel’s Antigone interpretation (Glas, p. 142a), a theme continued in “Before the Law.” Finally (time permitting), there is a question whether the most valid critiques of Hegel (Nietzsche’s unreason and Benjamin’s non-synthesis), as alternatives to Hegelian dialectics, are visible in Derrida’s thought. The upshot is that the two thinkers produce similar formulations, derived from different trajectories of philosophical work; a situation which points to the potential universality of fundamental solution classes to open-ended philosophical problems, including the future of democracy.

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Encyclopedia of Communication Theory Rhetorical Theory Contributors: Karen A. Foss Edited by: Stephen W. Littlejohn & Karen A. Foss Book Title: Encyclopedia of Communication Theory Chapter Title: "Rhetorical Theory" Pub. Date: 2009 Access Date: January 22, 2016 Publishing Company: SAGE Publications, Inc. City: Thousand Oaks Print ISBN: 9781412959377 Online ISBN: 9781412959384 DOI: http://dx.doi.org/10.4135/9781412959384.n328 Print pages: 854-857 ©2009 SAGE Publications, Inc.. All Rights Reserved. This PDF has been generated from SAGE Knowledge. Please note that the pagination of the online version will vary from the pagination of the print book. Rhetorical theory is the body of thought about human symbol use. The term rhetoric, in its popular usage, typically has negative connotations. Rhetoric is contrasted with action; it is empty words, talk without substance, mere ornament. This contemporary understanding of rhetoric is at odds with a long history of rhetorical theory, dating back in the West to ancient Greece and Rome, that provides a long-standing foundation on which the contemporary discipline of communication is built. At the heart of theorizing about rhetoric, whether for the Greeks or contemporary scholars, is what came to be called by Lloyd Bitzer in 1968 the rhetorical situation. Rhetoric occurs in response to an exigence or some kind of urgency, problem, or something not as it should be. Another characteristic of the situation is the audience— those individuals capable of affecting the exigence in some way. In addition, there are constraints in the situation—positive and negative factors that hinder or enhance the possibility that the audience will be able to affect the exigence. Rhetoric comes into being, then, when a rhetor observes or creates an exigence and offers discourse designed to bring the interests of the audience to bear on it. In essence, then, rhetorical theorists address some or all parts of the rhetorical situation—the rhetor and the degree of agency available to him or her; the audience and the constraints available to them; the discourse, message, or symbols used to address the exigence; how the exigence itself is constructed, created, and addressed; and the larger contexts— historical, economic, cultural, and symbolic—in which the situation is playing out. This entry will discuss definitions of rhetoric, origins of rhetorical theory, and some of the major developments and elaborations on rhetorical theory since its classical beginnings. History and Development of Rhetorical Theory Aristotle's definition of rhetoric provides a starting point for understanding how rhetoric has been defined: the art of discovering all the available means of persuasion. For the ancient Greeks, rhetoric was the use of logos or logical argument, ethos or speaker credibility, and pathos or emotional argument to construct a persuasive argument. Rhetoric essentially was the art of discour ...

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