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Reductionism and the Development of Knowledge (2013)
EN PB NWISBN: 9780415651387 bzw. 0415651387, in Englisch, Taylor &Amp; Francis Ltd, Taschenbuch, neu.
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Among the many conceits of modern thought is the idea that philosophy, tainted as it is by subjective evaluation, is a shaky guide for human affairs. People, it is argued, are better off if they base their conduct either on know-how with its pragmatic criterion of truth (i.e., possibility) or on science with its universal criterion of rational necessity. Since Helmholtz, there has been increasing concern in the life sciences about the role of reductionism in the construction of knowledge. Is psy... Among the many conceits of modern thought is the idea that philosophy, tainted as it is by subjective evaluation, is a shaky guide for human affairs. People, it is argued, are better off if they base their conduct either on know-how with its pragmatic criterion of truth (i.e., possibility) or on science with its universal criterion of rational necessity. Since Helmholtz, there has been increasing concern in the life sciences about the role of reductionism in the construction of knowledge. Is psychophysics really possible? Are biological phenomena just the deducible results of chemical phenomena? And if life can be reduced to molecular mechanisms only, where do these miraculous molecules come from, and how do they work? On a psychological level, people wonder whether psychological phenomena result simply from genetically hardwired structures in the brain or whether, even if not genetically determined, they can be identified with the biochemical processes of that organ. In sociology, identical questions arise. If physical or chemical reduction is not practicable, should we think in terms of other forms of reduction, say, the reduction of psychological to sociological phenomena or in terms of what Piaget has called the reduction of the lower to the higher (e.g., teleology)? All in all, then, reductionism in both naive and sophisticated forms permeates all of human thought and may, at least in certain cases, be necessary to it. If so, what exactly are those cases? The papers collected in this volume are all derived from the 29th Annual Symposium of the Jean Piaget Society. The intent of the volume is to examine the issue of reductionism on the theoretical level in several sciences, including biology, psychology, and sociology. A complementary intent is to examine it from the point of view of the practical effects of reductionistic doctrine on daily life.Taal: Engels;Afmetingen: 15x229x152 mm;Gewicht: 362,00 gram;Verschijningsdatum: juli 2013;ISBN10: 0415651387;ISBN13: 9780415651387; Engelstalig | Paperback | 2013.
MyBoeken.
Among the many conceits of modern thought is the idea that philosophy, tainted as it is by subjective evaluation, is a shaky guide for human affairs. People, it is argued, are better off if they base their conduct either on know-how with its pragmatic criterion of truth (i.e., possibility) or on science with its universal criterion of rational necessity. Since Helmholtz, there has been increasing concern in the life sciences about the role of reductionism in the construction of knowledge. Is psy... Among the many conceits of modern thought is the idea that philosophy, tainted as it is by subjective evaluation, is a shaky guide for human affairs. People, it is argued, are better off if they base their conduct either on know-how with its pragmatic criterion of truth (i.e., possibility) or on science with its universal criterion of rational necessity. Since Helmholtz, there has been increasing concern in the life sciences about the role of reductionism in the construction of knowledge. Is psychophysics really possible? Are biological phenomena just the deducible results of chemical phenomena? And if life can be reduced to molecular mechanisms only, where do these miraculous molecules come from, and how do they work? On a psychological level, people wonder whether psychological phenomena result simply from genetically hardwired structures in the brain or whether, even if not genetically determined, they can be identified with the biochemical processes of that organ. In sociology, identical questions arise. If physical or chemical reduction is not practicable, should we think in terms of other forms of reduction, say, the reduction of psychological to sociological phenomena or in terms of what Piaget has called the reduction of the lower to the higher (e.g., teleology)? All in all, then, reductionism in both naive and sophisticated forms permeates all of human thought and may, at least in certain cases, be necessary to it. If so, what exactly are those cases? The papers collected in this volume are all derived from the 29th Annual Symposium of the Jean Piaget Society. The intent of the volume is to examine the issue of reductionism on the theoretical level in several sciences, including biology, psychology, and sociology. A complementary intent is to examine it from the point of view of the practical effects of reductionistic doctrine on daily life.Taal: Engels;Afmetingen: 15x229x152 mm;Gewicht: 362,00 gram;Verschijningsdatum: juli 2013;ISBN10: 0415651387;ISBN13: 9780415651387; Engelstalig | Paperback | 2013.
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Reductionism and the Development of Knowledge (Paperback) (2013)
EN PB NWISBN: 9780415651387 bzw. 0415651387, in Englisch, Taylor Francis Ltd, United Kingdom, Taschenbuch, neu.
Lieferung aus: Vereinigtes Königreich Großbritannien und Nordirland, Versandkostenfrei.
Von Händler/Antiquariat, The Book Depository [54837791], London, United Kingdom.
Language: English . Brand New Book. Among the many conceits of modern thought is the idea that philosophy, tainted as it is by subjective evaluation, is a shaky guide for human affairs. People, it is argued, are better off if they base their conduct either on know-how with its pragmatic criterion of truth (i.e., possibility) or on science with its universal criterion of rational necessity. Since Helmholtz, there has been increasing concern in the life sciences about the role of reductionism in the construction of knowledge. Is psychophysics really possible? Are biological phenomena just the deducible results of chemical phenomena? And if life can be reduced to molecular mechanisms only, where do these miraculous molecules come from, and how do they work? On a psychological level, people wonder whether psychological phenomena result simply from genetically hardwired structures in the brain or whether, even if not genetically determined, they can be identified with the biochemical processes of that organ. In sociology, identical questions arise. If physical or chemical reduction is not practicable, should we think in terms of other forms of reduction, say, the reduction of psychological to sociological phenomena or in terms of what Piaget has called the reduction of the lower to the higher (e.g., teleology)? All in all, then, reductionism in both naive and sophisticated forms permeates all of human thought and may, at least in certain cases, be necessary to it. If so, what exactly are those cases? The papers collected in this volume are all derived from the 29th Annual Symposium of the Jean Piaget Society. The intent of the volume is to examine the issue of reductionism on the theoretical level in several sciences, including biology, psychology, and sociology. A complementary intent is to examine it from the point of view of the practical effects of reductionistic doctrine on daily life.
Von Händler/Antiquariat, The Book Depository [54837791], London, United Kingdom.
Language: English . Brand New Book. Among the many conceits of modern thought is the idea that philosophy, tainted as it is by subjective evaluation, is a shaky guide for human affairs. People, it is argued, are better off if they base their conduct either on know-how with its pragmatic criterion of truth (i.e., possibility) or on science with its universal criterion of rational necessity. Since Helmholtz, there has been increasing concern in the life sciences about the role of reductionism in the construction of knowledge. Is psychophysics really possible? Are biological phenomena just the deducible results of chemical phenomena? And if life can be reduced to molecular mechanisms only, where do these miraculous molecules come from, and how do they work? On a psychological level, people wonder whether psychological phenomena result simply from genetically hardwired structures in the brain or whether, even if not genetically determined, they can be identified with the biochemical processes of that organ. In sociology, identical questions arise. If physical or chemical reduction is not practicable, should we think in terms of other forms of reduction, say, the reduction of psychological to sociological phenomena or in terms of what Piaget has called the reduction of the lower to the higher (e.g., teleology)? All in all, then, reductionism in both naive and sophisticated forms permeates all of human thought and may, at least in certain cases, be necessary to it. If so, what exactly are those cases? The papers collected in this volume are all derived from the 29th Annual Symposium of the Jean Piaget Society. The intent of the volume is to examine the issue of reductionism on the theoretical level in several sciences, including biology, psychology, and sociology. A complementary intent is to examine it from the point of view of the practical effects of reductionistic doctrine on daily life.
3
Reductionism and the Development of Knowledge
EN PB NWISBN: 9780415651387 bzw. 0415651387, in Englisch, Taylor & Francis Ltd, Taschenbuch, neu.
Von Händler/Antiquariat, THE SAINT BOOKSTORE [51194787], Southport, United Kingdom.
BRAND NEW, Reductionism and the Development of Knowledge, Terrance Brown, Leslie A. Smith, Among the many conceits of modern thought is the idea that philosophy, tainted as it is by subjective evaluation, is a shaky guide for human affairs. People, it is argued, are better off if they base their conduct either on know-how with its pragmatic criterion of truth (i.e., possibility) or on science with its universal criterion of rational necessity. Since Helmholtz, there has been increasing concern in the life sciences about the role of reductionism in the construction of knowledge. Is psychophysics really possible? Are biological phenomena just the deducible results of chemical phenomena? And if life can be reduced to molecular mechanisms only, where do these miraculous molecules come from, and how do they work? On a psychological level, people wonder whether psychological phenomena result simply from genetically hardwired structures in the brain or whether, even if not genetically determined, they can be identified with the biochemical processes of that organ. In sociology, identical questions arise. If physical or chemical reduction is not practicable, should we think in terms of other forms of reduction, say, the reduction of psychological to sociological phenomena or in terms of what Piaget has called the "reduction of the lower to the higher" (e.g., teleology)? All in all, then, reductionism in both naive and sophisticated forms permeates all of human thought and may, at least in certain cases, be necessary to it. If so, what exactly are those cases? The papers collected in this volume are all derived from the 29th Annual Symposium of the Jean Piaget Society. The intent of the volume is to examine the issue of reductionism on the theoretical level in several sciences, including biology, psychology, and sociology. A complementary intent is to examine it from the point of view of the practical effects of reductionistic doctrine on daily life.
BRAND NEW, Reductionism and the Development of Knowledge, Terrance Brown, Leslie A. Smith, Among the many conceits of modern thought is the idea that philosophy, tainted as it is by subjective evaluation, is a shaky guide for human affairs. People, it is argued, are better off if they base their conduct either on know-how with its pragmatic criterion of truth (i.e., possibility) or on science with its universal criterion of rational necessity. Since Helmholtz, there has been increasing concern in the life sciences about the role of reductionism in the construction of knowledge. Is psychophysics really possible? Are biological phenomena just the deducible results of chemical phenomena? And if life can be reduced to molecular mechanisms only, where do these miraculous molecules come from, and how do they work? On a psychological level, people wonder whether psychological phenomena result simply from genetically hardwired structures in the brain or whether, even if not genetically determined, they can be identified with the biochemical processes of that organ. In sociology, identical questions arise. If physical or chemical reduction is not practicable, should we think in terms of other forms of reduction, say, the reduction of psychological to sociological phenomena or in terms of what Piaget has called the "reduction of the lower to the higher" (e.g., teleology)? All in all, then, reductionism in both naive and sophisticated forms permeates all of human thought and may, at least in certain cases, be necessary to it. If so, what exactly are those cases? The papers collected in this volume are all derived from the 29th Annual Symposium of the Jean Piaget Society. The intent of the volume is to examine the issue of reductionism on the theoretical level in several sciences, including biology, psychology, and sociology. A complementary intent is to examine it from the point of view of the practical effects of reductionistic doctrine on daily life.
4
Reductionism and the Development of Knowledge
EN NW EB DLISBN: 9781135639891 bzw. 1135639892, in Englisch, Taylor and Francis, neu, E-Book, elektronischer Download.
Lieferung aus: Vereinigtes Königreich Großbritannien und Nordirland, Despatched same working day before 3pm.
Among the many conceits of modern thought is the idea that philosophy, tainted as it is by subjective evaluation, is a shaky guide for human affairs. People, it is argued, are better off if they base their conduct either on know-how with its pragmatic criterion of truth (i.e., possibility) or on science with its universal criterion of rational necessity.Since Helmholtz, there has been increasing concern in the life sciences about the role of reductionism in the construction of knowledge. Is psychophysics really possible? Are biological phenomena just the deducible results of chemical phenomena? And if life can be reduced to molecular mechanisms only, where do these miraculous molecules come from, and how do they work? On a psychological level, people wonder whether psychological phenomena result simply from genetically hardwired structures in the brain or whether, even if not genetically determined, they can be identified with the biochemical processes of that organ. In sociology, identical questions arise.If physical or chemical reduction is not practicable, should we think in terms of other forms of reduction, say, the reduction of psychological to sociological phenomena or in terms of what Piaget has called the "reduction of the lower to the higher" (e.g., teleology)? All in all, then, reductionism in both naive and sophisticated forms permeates all of human thought and may, at least in certain cases, be necessary to it. If so, what exactly are those cases?The papers collected in this volume are all derived from the 29th Annual Symposium of the Jean Piaget Society. The intent of the volume is to examine the issue of reductionism on the theoretical level in several sciences, including biology, psychology, and sociology. A complementary intent is to examine it from the point of view of the practical effects of reductionistic doctrine on daily life.
Among the many conceits of modern thought is the idea that philosophy, tainted as it is by subjective evaluation, is a shaky guide for human affairs. People, it is argued, are better off if they base their conduct either on know-how with its pragmatic criterion of truth (i.e., possibility) or on science with its universal criterion of rational necessity.Since Helmholtz, there has been increasing concern in the life sciences about the role of reductionism in the construction of knowledge. Is psychophysics really possible? Are biological phenomena just the deducible results of chemical phenomena? And if life can be reduced to molecular mechanisms only, where do these miraculous molecules come from, and how do they work? On a psychological level, people wonder whether psychological phenomena result simply from genetically hardwired structures in the brain or whether, even if not genetically determined, they can be identified with the biochemical processes of that organ. In sociology, identical questions arise.If physical or chemical reduction is not practicable, should we think in terms of other forms of reduction, say, the reduction of psychological to sociological phenomena or in terms of what Piaget has called the "reduction of the lower to the higher" (e.g., teleology)? All in all, then, reductionism in both naive and sophisticated forms permeates all of human thought and may, at least in certain cases, be necessary to it. If so, what exactly are those cases?The papers collected in this volume are all derived from the 29th Annual Symposium of the Jean Piaget Society. The intent of the volume is to examine the issue of reductionism on the theoretical level in several sciences, including biology, psychology, and sociology. A complementary intent is to examine it from the point of view of the practical effects of reductionistic doctrine on daily life.
5
Reductionism the Development of Knowledge
EN NWISBN: 9781410606952 bzw. 1410606953, in Englisch, Taylor and Francis, neu.
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Reductionism and the Development of Knowledge, Among the many conceits of modern thought is the idea that philosophy, tainted as it is by subjective evaluation, is a shaky guide for human affairs. People, it is argued, are better off if they base their conduct either on know-how with its pragmatic criterion of truth (i.e., possibility) or on science with its universal criterion of rational necessity. Since Helmholtz, there has been increasing concern in the life sciences about the role of reductionism in the construction of knowledge. Is psychophysics really possible? Are biological phenomena just the deducible results of chemical phenomena? And if life can be reduced to molecular mechanisms only, where do these miraculous molecules come from, and how do they work? On a psychological level, people wonder whether psychological phenomena result simply from genetically hardwired structures in the brain or whether, even if not genetically determined, they can be identified with the biochemical processes of that organ. In sociology, identical questions arise. If physical or chemical reduction is not practicable, should we think in terms of other forms of reduction, say, the reduction of psychological to sociological phenomena or in terms of what Piaget has called the "e;reduction of the lower to the higher"e; (e.g., teleology)? All in all, then, reductionism in both naive and sophisticated forms permeates all of human thought and may, at least in certain cases, be necessary to it. If so, what exactly are those cases? The papers collected in this volume are all derived from the 29th Annual Symposium of the Jean Piaget Society. The intent of the volume is to examine the issue of reductionism on the theoretical level in several sciences, including biology, psychology, and sociology. A complementary intent is to examine it from the point of view of the practical effects of reductionistic doctrine on daily life.
Reductionism and the Development of Knowledge, Among the many conceits of modern thought is the idea that philosophy, tainted as it is by subjective evaluation, is a shaky guide for human affairs. People, it is argued, are better off if they base their conduct either on know-how with its pragmatic criterion of truth (i.e., possibility) or on science with its universal criterion of rational necessity. Since Helmholtz, there has been increasing concern in the life sciences about the role of reductionism in the construction of knowledge. Is psychophysics really possible? Are biological phenomena just the deducible results of chemical phenomena? And if life can be reduced to molecular mechanisms only, where do these miraculous molecules come from, and how do they work? On a psychological level, people wonder whether psychological phenomena result simply from genetically hardwired structures in the brain or whether, even if not genetically determined, they can be identified with the biochemical processes of that organ. In sociology, identical questions arise. If physical or chemical reduction is not practicable, should we think in terms of other forms of reduction, say, the reduction of psychological to sociological phenomena or in terms of what Piaget has called the "e;reduction of the lower to the higher"e; (e.g., teleology)? All in all, then, reductionism in both naive and sophisticated forms permeates all of human thought and may, at least in certain cases, be necessary to it. If so, what exactly are those cases? The papers collected in this volume are all derived from the 29th Annual Symposium of the Jean Piaget Society. The intent of the volume is to examine the issue of reductionism on the theoretical level in several sciences, including biology, psychology, and sociology. A complementary intent is to examine it from the point of view of the practical effects of reductionistic doctrine on daily life.
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