History Of European Philosophy Research Articles

The Possibility of Religion in a Scientific and Secular Culture

In this article religion is defmed in terms of our concern for the fulfilment of our most fundamental natural desires, especially those that seem beyond all human power to fulfil, such as the achievement of death-transcending life or a complete and enduring community between free beings such as human persons are. A god is always seen as the source of power sufficient to achieve this in us. Our conceptions of our god and of human nature are therefore always linked. The arguments for the existence of a god in the history of European philosophy show this. From the cosmological arguments of pre-modern times, through arguments from design and anthropological arguments in the modern period, to a contemporary argument from interpersonal relationships, a deepening insight into human nature produces an ever more comprehensive conception of a god, one that is not incompatible with a scientific world-view, or the secular rejection of the supernatural in the name of human freedom.

“WE CAN NEVER KNOW WHAT GOES ON IN SOMEBODY ELSE'S HEAD”: ERNST VON GLASERSFELD ON TRUTH AND VIABILITY, LANGUAGE AND KNOWLEDGE, AND THE PREMISES OF CONSTRUCTIVIST EDUCATION

Ernst von Glasersfeld, * 1917, studied mathematics in Zürich and Vienna, was a farmer in County Dublin during the War, and worked as a journalist in Italy from 1947. There he met the philosopher and cybernetician Silvio Ceccato who, in the beginning stages of the computer age, had gathered a team of researchers in order to carry out projects of computational linguistic analysis and automatic language translation. Ernst von Glasersfeld became a close collaborator of Ceccato's, translated for him, and developed projects of his own. In 1966, he moved to the USA where he was made a professor of cognitive psychology at the University of Georgia in 1970. Three principal research interests have made him one of the well-known founders of constructivism. He systematically scoured the history of European philosophy for varieties of epistemological skepticism and set up an ancestral gallery reaching back to the insights of the ancient skeptics of the 4th century B.C. He replaced the classical realist concept of truth by the idea of viability: theories need not and do not correspond with what is real, he says, but they must be practicable and useful, they must be viable. Finally, he introduced the work of the Swiss developmental psychologist, Jean Piaget, into the constructivist debate. Jean Piaget, in his book La construction du re´el chez l'enfant, constructs a model of how knowledge is created and developed through the confirmation or disappointment of expectations (or, more precisely, of particular patterns of action, so-called schemes). A model of this kind has profound consequences for the conception of learning and teaching: it eliminates the reification of information and knowledge, the conception of knowledge as a substance that can be transferred from the teacher's head to the empty heads of students. The mechanical idea of teaching evaporates. We must face the ineluctable subjectivity of meanings and given cognitive patterns. From this perspective, the acquisition of knowledge no longer appears to be a passive reception of information but a creative activity. The upshot is that teaching someone something will only be successful if it is oriented toward the reality of that someone. Ernst von Glasersfeld is, at present, with the Scientific Reasoning Research Institute of the University of Massachusetts. There he works on models of teaching and learning that apply the theory of constructivism to school practice.

The History of European Philosophy.

The History of European Philosophy.