Philosophical Books Research Articles

About how much miracles are we ready for preparation…

The material can be attributed to the genre of free review of the book of Philosophy recently published in Crimea sciences of Mikhail Kizilov, which, continuing and developing the connotation “Crimean text”, deduces from marginal discourse and includes in the scientific circulation, firstly, the name of Demokrit Terpinovich, and secondly, it still publishes the unknown text “Zoroad. Poem relating to Tauris…”, which was discovered by him in the collections of the Khoton library of Harvard University.

Essay Review: Exploring the Conceptual Foundations of Post-Hamiltonian Evolutionary Biology—Rationality and Evolution of Social Agents

Evolutionary theorists often talk as if natural selection were choosing the most adapted traits, or if organisms were deciding to do the most adaptive strategy. Moreover, the payoff of those decisions often depend on what others are doing, and since Hamilton (1964), biologists possess conceptual tools such as kin selection and inclusive fitness to make sense of outcomes of evolution in these contexts, even when they seem unadaptive (such as sterility). The link between selection and adaptation through which selection or organisms can be seen as agents, as well as the scope and nature of Hamiltonianconceptions of social evolution, stimulated many formal elaborations (such as, initially, Fisher's "Fundamental theorem of natural selection"), but also raise major philosophical issues about causation and statistics, and about rationality and adaptation or selection. Two recent philosophy books, Okasha's Agents and goals in evolution, and Birch's Philosophy of social evolution, tackle those question. This essay reflects on them in order to think of those two issues. After having reviewed the books, I try to sketch some philosophical lessons onto which they concur.

‘It’s meant to make you laugh’: Wittgenstein’s joke book and Joyce’s Finnegans Wake

ABSTRACT Ludwig Wittgenstein once remarked that a serious and good philosophical book could consist entirely of jokes. James Joyce’s Finnegans Wake is that book. Wittgenstein’s late philosophy, exemplified by Philosophical Investigations, aims to show the complexity of language through the descriptive category of the language-game. Language has no secret nature or essence; instead, there are countless kinds of language-games that construct both common and strange forms of life. The Wake through its series of puns, neologisms, compounds, and riddles shows exactly the play of Wittgensteinian language-games. By exposing the fundamental operations of language in a displayed matrix of new language-games, the Wake fascinates us, and, at the same time, shows us the source of our fascination with language. The Wakean rules of the game are as complex and manifold as the labyrinth of life. The universal key to solving the maze is laughter. When the Wake’s ‘thistlewords in their garden nursery’ are read in the right spirit, by getting the jokes, and laughing at them, the reader learns how language makes the world and is freed from its snares and bewitchment.

The Concept of ‘Authenticity’ in Musical Interpretation: An Ontological Perspective

Abstract In this paper I attempt a brief analysis of the concept of ‘authenticity’ from musicological and philosophical perspectives. This term bears important metaphysical presuppositions. A good example is the complex meaning and the central role this term has in one of the most influential philosophy books in the 20th century: Martin Heidegger’s Being and Time. This term appears in a crucial point of the treatise: when man (Dasein) must turn his existence toward his intimate self in order to truthfully understand his own being. Notably, in this philosophical context, ‘authenticity’ refers to essential, hidden traits of one individual being in accordance with their way of thinking, feeling and overall behavior. When you are not authentic you submit yourself to impersonal existence. These connotations have common cultural roots with those within musicology, in the latter referring to contemporary debates concerning theoretical difficulties about the historical informed performance movement as held especially by the musicologist Richard Taruskin. In this case, ‘being in accordance’ would mean that certain characteristics considered essential to a musical work are satisfied by the interpretation of the work. The ontological problem concerns the manner in which we conceive the reference of the expression ‘musical work’ and the nature of musical experiences in general. The well-known aesthetician T.W. Adorno, following remarks by Walter Benjamin, criticized Heidegger’s treatment of the concept of ‘authenticity’ for the reason behind it is simply cultural presuppositions from that time, not metaphysical truths. I will argue that, philosophically, neither can fully sustain strong theses and instead propose ‘authenticity’ to mean ‘accordance’ between internal characteristics of a musical work and the interpreter’s personal, but at the same time informed, vision of the same work.

Knowledge Missemination: L. Susan Stebbing, C.E.M. Joad, and Philipp Frank on the Philosophy of the Physicists

Science popularization might take different forms. In the early twentieth century, Sir James Jeans and Sir Arthur Eddington presented the most successful endeavors. Philosophers were highly unimpressed and disturbed by these popular works and various authors declared their disagreement with the physicists’ philosophical books against their own philosophical background. I will discuss three different philosophers, L. Susan Stebbing, C. E. M. Joad, and Philipp Frank, whose three lines of criticism represent three different forms of philosophy, social engagement, and scientific outlook. What is interesting is that there was a point when the most diverse philosophers (of science) agreed in contrast of their common enemy, namely, those popularizing scientists that have their reputation and use it to propagate false, or at least misleading views about science, culture, and values. What we shall see is how far this agreement went among these figures and how the divergent strategies culminated in very similar results regarding knowledge dissemination.

The Evidence of Meaning (bayān al-maʿnā) in the Ẓāhirī Approach to the Qur'an

The article carries on the project of a ‘Philosophical Qur'anology’, referring to the possibility of approaching the Qur'an as a philosophical book. Here I will focus on the concept of bayān, exploring the role of language in understanding more thoroughly the Qur'anic idea of God in relation with philosophical topics as ontology and epistemology.My idea is to read Qur'anic obviousness through the pair-couple of ẓāhir and bāṭin in order to make meaning ( maʿnā) manifest (in the sense of the Latin verb: ostendere) in the immediateness of its evidence. The proposed approach is grounded in Ẓāhirī rules of interpretation, which claim to be wholeheartedly faithful to the apparent meaning of the text, but through the a-letheia (‘disclosure’, in Heidegger's terms) of the manifested and the clear truthfulness ( haqīqa) of the content. Taking the thought of Ibn Ḥazm as a starting point, the article will explore Averroes' method through the lenses of the Moroccan philosopher Muḥammad ʿĀbid al-Jābirī. I will try to show that bayān does mean first of all that a text is clear in the language wherein it has been revealed or however expressed. As the source of all revealed lights is the Arabic language, the Arabic Qur'an is in itself clear and explains itself. The evidence of the Qur'an is the emergence of meaning from the clarity of the text. To provide an illustrative example, al-Ghazzālī's interpretation of the Light Verse will be shortly addressed.

Islamic Theology And Rasionalism: Analisis Pemikiran Sutan Takdir Alisyahbana

This paper explores the thoughts of Sutan Takdir Alisyahbana (STA). STA is referred to as a cultural practitioner, because it discusses more the cultures that enter Indonesia, such as Indian, Hindu, Buddhist, Islamic and native Indonesian culture, even it also discusses western culture. He also wrote a lot such as poetry, novels, philosophy books and he was among the first to make Indonesian terms, so he was called a writer. This research is a type of library research (library research) by presenting qualitative-interpretative data. The purpose of this study is to reveal the fact that the religion of Islam in Indonesia is a religion that does not dichotomize between the reality supported by invoices and spiritual reality because Islam today is deeply engrossed in the history of the development of Islam in the time of the Prophet Muhammad, also today Islam is shackled with religious myths, so as to be able to resolve Islam in Indonesia, it cannot develop and is anti-Western rationality. STA thinking is rooted in the humanist understanding that developed in Europe from the Renaissance to the rise of new-positivism. Its humanism is built on human liberation from the shackles of mythology and religion.

Toward a bridge theory of modernity: Seeing self and society as processes

The examination and exploration for the nature and meanings of Modernity have been recently presented in philosophy, sociology and psychology books and journal articles. This article presents some of the important ideas in these disciplines and provides a perspective that integrates three disciplines (Philosophy, Sociology, and Psychology) and five authors’ views on Modernity (Charles Taylor, Jaan Valsiner, Anthony Giddens, Herbert Hermans, and Hartman Rosa). The paper first presents an overview of these authors. It goes on to illustrate several common themes of their work: 1) the role of narrative and a semiotic perspective as tools for understanding modernity, 2) a developmental orientation and exploration of how self and society might be seen as developmental processes, and 3) a beginning of a reorienting of philosophy, sociology and psychology as interconnected disciplines. The goal of presenting the views of these authors is to gain a perspective on why it is valuable to understand the historical period we live in (modernity), the roles played by narrative and semiotics and the developmental nature of humans and their culture, and how listening to the melody and tone of modernity aids in understanding modernity.

Superhero Thought Experiments: Comic Book Philosophy, by Chris Gavaler and Nathaniel Goldberg

Superhero Thought Experiments: Comic Book Philosophy, by Chris Gavaler and Nathaniel Goldberg

Superhero Thought Experiments: Comic Book Philosophy by Chris Gavaler and Nathaniel Goldberg

Superhero Thought Experiments: Comic Book Philosophy by Chris Gavaler and Nathaniel Goldberg

Correct Position of the Academic Nature of Contra Academicos

『아카데미학파 반박』은 아우구스티누스가 플라톤의 사상과 기독교를 교차시켜 서양 문화의 새로운 전환점을 마련한 그의 최초 저작이라는 점에서 가치가 있지만, 그동안 대중과 학자들의 주목을 끌지 못했다. 더욱이 집필 의도에 따른 저작의 학문적 성격 규정은 저작에 대한 불필요한 오해를 차단하고 정확한 해석의 방향을 결정하는 기본적인 연구임에도 불구하고 아직까지 이 저작의 학문적 성격에 대한 합의는 이루어지지 않았다. 키케로의 영향으로 로마의 저작들은 기본적으로 집필자의 의도에 따른 변용과 수정에 관대하다. 아우구스티누스 또한 자신의 교육적 목적을 위해 기존 철학을 자유롭게 변용·수정하고, 필요한 부분을 보강하는 데 익숙했다. 그는 『아카데미학파 반박』에서 아카데미학파에 대한 반박 자체가 아니라 아카데미학파 회의주의가 자신의 공동체에 미칠 교육적 결과에 대해 초점을 맞추고 있다. 『아카데미학파 반박』을 교육철학서로 규정하는 것은 이 저작에서 전개되는 아카데미학파 이론의 변용과 수정, 헌정서에 제시된 교육적 주제의식, 이 저작에 제시된 높은 수준의 철학적· 인식론적 내용들을 조화시킬 수 있는 가장 합리적인 설명이다. 이러한 설명은 『아카데미학파 반박』의 교육철학이 『질서론』의 자유교과와 호응한다는 점에서 설득력이 강화된다.Although it has not attracted the public and scholars attention so far, Contra Academicos is valuable because not only it is Augustine’s is his first work but also it is his attempt to set a new turning point in Western culture by crossing Plato s ideas and Christianity. Moreover, despite the fact it is fundamental to study the academic nature of any literary work in order to clarify any unnecessary misunderstanding of the author’s intention and determines the exact direction of its interpretation, there is no academic consensus on the character of this work yet. Influenced by Cicero, majority of Roman literary works are generously open to various interpretations and changes according to the author s intentions. Augustine was also no stranger to altering and modifying pre existing philosophy to reinforce necessary parts and to serve his educational purposes. In Contra Academicos, he focuses on the educational consequences of academy school’s skepticism on his community, rather than the refutation itself of the academy school’s denunciation. Defining Contra Academicos as an educational philosophy book is the most reasonable explanation to reconcile the various alterations and revisions of the Academy school’s theory- along with the educational theme expressed in its in its dedication of this book, and the high level of philosophical and cognitive content presented in this book. This view is reinforced by the fact that the philosophy of Contra Academicos is in line with the liberal arts of De ordine.

Kitchen and Other Tables to Think With: The Case of To the Lighthouse, The Cook, the Thief, His Wife and Her Lover and In the Mood for Love

Abstract This article studies comparatively references to tables in Virginia Woolf’s novel To the Lighthouse and two films, Peter Greenaway’s The Cook, the Thief, His Wife and Her Lover and Wong Kar-Wai’s In the Mood for Love. Greenaway announces from the title a concern with a cook, which the film duly elaborates by setting its action mostly in a restaurant and its kitchen; tables as the central part of the set visualise power configurations. In Wong’s film about failed love, the kitchen and/or tables as part of the décor reinforce mainstream notions of middle-class domesticity. Woolf challenges middle-class views of gender in two episodes from Part I – Mrs Ramsay’s dinner party and the dialogue between Lily Briscoe and Andrew Ramsay about the object of his father’s philosophy books – by defamiliarising respectively the dining-and kitchen tables. The latter scene, which repurposes the idea of the kitchen table as an analogon for philosophy’s construal of the nature of reality, opens up an epistemic avenue: thinking with the kitchen table. My general frame for analysis is Edmund Husserl’s concept of orientation, sustained by Bertrand Russell’s propositions about unobserved objects and unoccupied perspectives. However, I twist these conceptual tools intersectionally to unravel the social grounds of philosophical and artistic positions that obfuscate gendered contributions to knowledge, sustenance and general well-being.

Islamic Theology as Modern-Day Subject of Study: Secular and Religious Aspects

The Tatar thinker Sh. Marjani’s basic ideas on the origin of the world were outlined in his several works: “Haqq al-Bayan … (True Explanation …)”; “Kitab al-Hikma al-baliga …” (The Book of Mature Philosophy…), “Kitab al-Azb al-Furat wa-l-ma al-zulal …» (The Book About Fresh, Refreshing, Spring Water…) and “Risala bi al-tariq al-musli …” (A Treatise Worthy of Imitation…). Basically following the beliefs of falasifa on the eternal creation of the world, criticizing some ideas of the mutakallims concerning relationship between God and His attributes, Marjani has developed his own theory of the world origin. He affirmed that only God, who is true eternal as well as simultaneously transcendent and immanent to the finite world, creates it eternally, as the falasifa had understood it earlier.

Distinct types of conservative attitudes mediate the link between media preference and presidential candidate endorsement

ABSTRACT Do mass media preferences help to shape specific political attitudes and voting preferences? In two studies, participants completed measures of media genre preferences, three distinct dimensions of political attitudes, and political candidate endorsement (Study 2 only). We found that higher liking of Active (e.g., action films, adventure books) and Masculine genres (e.g., sports TV, business books), and higher disliking of Cerebral (e.g., classical music, philosophy books) and Alternative genres (e.g., punk music, horror films) predicted endorsement of a dimension of conservatism that emphasizes libertarian independence. Preference for Communal genres (e.g., family films, soap opera TV) and dislike toward Alternative genres predicted endorsement of a second dimension of conservatism that emphasizes religious traditionalism. Preference for Communal, Active, and Masculine genres, and dislike toward Cerebral genres, predicted a third dimension of conservatism that emphasizes ethnic separateness. Study 2 found that these distinct dimensions of conservatism mediated the links between media preferences and endorsement for political candidates in the 2016 US election. Further analyses provided evidence against an alternative pathway in which media preferences mediate the link between conservatism and candidate endorsement. Taken together, these findings suggest that preference for distinct genres of media encourages distinct types of political attitudes.

La rencontre improbable de Mohammed Abed al-Jabiri et Mohammed Arkoun : analyse comparée de la production des livres de philosophie islamique contemporaine

Cet article vise à comprendre, à travers une approche comparatiste, la genèse de deux ouvrages de la pensée islamique contemporaine : Critique de la raison arabe (premier volume), de Mohammed Abed al-Jabiri, Professeur de philosophie à l’Université de Rabat (Maroc) (1935-2010), paru à Beyrouth (Liban) en 1984 et Pour une Critique de la raison islamique (paru la même année à Paris) de Mohammed Arkoun, Professeur émérite d’histoire de la pensée islamique à l’Université de la Sorbonne (Paris III) en France (1928-2010), à Paris. En incorporant des éléments de contextualisation historique, de trajectoire biographique ainsi qu’une étude de contenu, la comparaison permet de restituer les conditions de production de ces ouvrages et d’appréhender les dynamiques sociales communes qui les sous-tendent.

British Idealism and the Concept of the Self, edited by W. J. Mander and Stamatoula Panagakou

Reviewed by: British Idealism and the Concept of the Self ed. by W. J. Mander and Stamatoula Panagakou Adela Pinch (bio) British Idealism and the Concept of the Self, edited by W. J. Mander and Stamatoula Panagakou; pp. xii + 335. Basingstoke and New York: Palgrave Macmillan, 2016, £89.99, $119.99. It is not often that philosophy books are reviewed in the pages of Victorian Studies. While the authors in this collection of essays, British Idealism and the Concept of the Self, clearly feel they fight an uphill battle in encouraging their colleagues in their own discipline to take seriously what these Victorian writers can contribute to philosophical discussions about the nature of the self, my task is to persuade readers of this journal how relevant this book is to Victorian studies in other fields. Scholars of Victorian cultural history and literature have long pondered what is distinctive about what Victorians thought and felt about being, or having, a self, but recent decades have largely sent us running to empiricist psychology for answers. The work of associationists and physiologists such as Alexander Bain, George Henry Lewes, James Sully, and others has appealed because its principles chime well with our own: the self is located at the intersection of body and experience; it is a bundle of sensations, and hence contingent, fragmented, in flux. British Idealism and the Concept of the Self is a fine gateway drug for readers interested in learning about an alternative, adjacent body of thinking. The outstanding introduction by the editors, W. J. Mander and Stamatoula Panagakou, clearly lays out what is distinctive, intriguing, and challenging about ideas of the self in the major British Idealists treated in the book: James Frederick Ferrier, F. H. Bradley, Edward Caird, T. H. Green, Bernard Bosanquet, R. G. Collingwood, and J. M. E. McTaggart. Mander and Panagakou provide historical background for the flourishing of Idealism in Victorian Britain: it arose not only from the impact of Immanuel Kant and G. W. F. Hegel, but also from dissatisfaction with the shriveled understanding of self implicit in empiricist theories of knowledge, and with the narrowed ethical responsibilities for the self under utilitarianism. In response, the Victorian Idealists crafted concepts of a self that—while immanent in the empirical self—exists fundamentally outside of time and space. By positing a self that is "connected with the spiritual world of values which expands before and beyond their immediate existence," they sought above all to provide a new model for the self's relation to community (158). The sequence of the fourteen essays in British Idealism and the Concept of the Self largely follows chronology, and moves as well from historically focused pieces on individual philosophers to broader essays that address the ways the Victorian and early-twentieth-century [End Page 494] British Idealists speak to enduring philosophical issues. Thus, for example, in the first essay, Jenny Keefe explains how and why the earliest Victorian Idealist, Ferrier, devoted An Introduction to the Philosophy of Consciousness (1838–39) to demolishing the notion of the "mind" that was the object of study in the empiricist psychology of the era, and to replacing it with philosophical reflection on the nature of subjectivity. Thence follow several essays each on the central figures of the 1870s and 1880s—Bradley, Caird, Green, and Bosanquet—focusing in many cases on the relation between these writers' metaphysics of the self and their ethical and political thought. They argued that if there is to be an ethics of free will, personal agency, and responsibility, there must be a continuous, non-contingent self. In the last of the author-focused essays, Gary L. Cesarz considers the ways in which McTaggart's account of the self as immaterial substance (in Some Dogmas of Religion [1906], but I would add "The Further Determination of the Absolute" [1890]) solves some logical problems in both materialist and social-constructionist accounts of the self, both then and now. In my view, the chapter that may be most helpful in clarifying what was at stake in the Victorian Idealists' non-empirical self is Mander's penultimate summary essay, "Idealism and the True Self." If one of the surprises in this book...

The Invisibles: Gnosticism of the (Extra)ordinary

Judging by its popularity among writers, readers, and critical commentators, The Invisibles may be the comic book series that firmly established Grant Morrison as the most visible face of the sub-genre of the intellectual and philosophical comic book. While several religious and mystical traditions—including Buddhism, Hinduism, Aztec religions, and Kabbalah—combine to shape the terrain of conflict in the series, it is arguably Gnosticism that plays the primary role. The Invisibles operate invisibly by concealing themselves from their enemies: the demigod “Archons” who rule the materialistic and spiritually deficient universe and their minions among the human elites. Invisibility also characterizes the Gnostic divine realm known as the Pleroma, which can only be accessed through the hidden resources of the human spirit. Crucially, the narrative suggests that the marginal social positions occupied by the majority of the protagonists render these protagonists ideal as vehicles for the transmission of the knowledge and power of the Pleroma in the fallen human world. In The Invisibles, the cultural, economic, and political dimensions of social oppression unfold through and alongside a scenario that is central to Gnostic soteriology; humans who aspire to spiritual liberation must challenge the rule of the formidable Archons, who thrive by enslaving human consciousness within the spacetime matrix they control. In this article, I argue that, while meshing the Manichean dualities of Gnostic cosmology with the quotidian binaries of human life, The Invisibles subjects all dualities to an irenic synthesis; in the fullness of, and beyond, time, the struggles between normative and marginal, materialistic and spiritual, and darkness and light drive the Self to absorb and transform into value all of the horrors that seem to negate its worth. The Invisibles suggests that this challenging form of gnosis is the only way for the Self to attain to its greater Gnostic Selfhood.

Konstruksi Teori Pendidikan Berbasis Filsafat Jawa Kuno

This research aims to compile the philosophical formulation and construction of educational theory based on the ancient Javanese philosophy book, Sang Hyang Tatwa Jnana and Sang Hyang Nawa Ruci. To achieve these research objectives, carried out by studying and compiling philosophical formulations and educational theories that originate from ancient Javanese philosophy. This research uses document analysis method. The documents used are the books of Sang Hyang Tatwajnana and Sang Hyang Nawa Ruci, which were compiled and reinterpreted by Damar Shashangka in his book entitled Ancient Javanese Science. Ancient Javanese Theory of Education can be formulated as follows: (1) the general purpose of education is to release egoism, greed, and hatred, (2) Students have potential abilities derived from experiences gained from previous births (reincarnations), (3) Contents education is divided into two, namely soft skills and hard skills. Soft skill is learning related to awareness, perception and affective while hard skills are related to cognitive and psychomotor abilities to support the fulfillment of life needs, (4) The ideal teacher in general is a person who has reached maturity marked by Satva character (stable and calm), ( 5) Learning strategies based on the use of meditation to improve concentration of learning, (6) There are 5 dimensions that must be developed in the educational process namely awareness, perception, cognitive, affective and psychomotor.

Muhammad Husayn Tabatabai’s Demonstrations For Invalidating The Idea Of Vicious Circle And Infinite Regress

Kısır döngü ve teselsül meselesi nedensellik konusunun bir parçasıdır. Bu iki mesele hakkında yazılan makale sayısı birkaç taneyle sınırlı olup bu çalışmalarda meseleye daha çok kelam ilmi açısından yaklaşılmıştır. Konunun öneminden dolayı Râzî’den sonra yazılan kelam kitaplarında bu konu bağımsız fasıllar içerisinde incelenmiştir. Tabâtabâî’nin felsefi olarak mensup olduğu ekolün kurucusu Molla Sadrâ, bu iki meseleyi Esfâr isimli eserinde kelamcıların burhanlarına da geniş yer vererek derinlemesine incelemiştir. Makalenin amacı Tabâtabâî üzerinden nedensellik konusuna dikkatleri çekmektir. Tabatabaî, Usûl-i felsefetü vel-menhecü’l-vâkııyye, adlı eserinde konuyla ilgili olarak Tûsî’nin burhanına da işaret etmiştir. Tabatabaî; Bidâyetü’l-hikmet ve Nihâyetü’l-hikmet adlı eserlerinde, Farabî’nin ortaya koyduğu “en kısa ve sağlam” burhan diye isimlendirilen burhan ile Aristoteles’in inşa ettiği ve İbn Sînâ’nın geliştirdiği iki taraf burhanını nakletmiştir. Bununla beraber kendisi de Sadrâ’nın geliştirdiği el-Hikmetü’l Müteâliye (Aşkın Hikmet) kaidelerine dayanarak yeni bir burhan geliştirmiştir. Tabatabaî’nin geliştirdiği burhan şöyledir: Malulün vücudu illetine nispetle bağıl (rabıt) bir vücut olup illeti olmaksızın kendi başına var olamaz. İllet ise bağımsız bir varlığa sahip olup malulü kaim kılıcıdır. Eğer ilk illet başka bir illetin malulü olursa bağımsızlığını kaybeder. Yani zincir kendi başına var olan bağımsız bir nedende sona ermezse bağımlı bir varoluş seviyesine mahkûm olur. Başka bir ifadeyle, illet ve malullerden oluşan bir zincir, kendisi malul olmayan bir illette sona ermezse varlığı bağımsız olup zinciri kaim kılacak bir nedene dayanmadığından var olamaz.

KOREKSI ATAS : PERSPEKTIF “ONTOLOGI” DALAM FILSAFAT ILMU (Telaah Atas Buku Filsafat Ilmu Tulisan Jujun S. Suriasumantri)

<span class="fontstyle0">Each discipline of Sciences has a scope of discussion on the basis of epistemology which is the reference in the discussion. Something particular epistemology may be a reference from some science or may be di erent epistemology. . However, the message to be conveyed by a particular science, should be di erent, at least in terms of the speci€ cations and provisions applicable in that science, including in terms of the terminology used. If this is ignored, it will cause confusion of understanding and in turn the message to be delivered discipline does not reach the target, even it raises the problem. Moreover, between Philosophy and Science, there is clearly a signi€ cant epistemological di erence. If Philosophy departs from the spirit of contemplative thinking that is not legitimated with the involution of any discipline, in a free and underserved discourse. While Science departs from certain rules, even depended on a particular discipline.  is means that speaking of Philosophy must be independent of any discipline, speci€ cation and legitimacy context.  is paper attempts to describe some of the terms applicable in Philosophy of Sciences which should not have happened and is legitimate to be corrected, otherwise it can be interpreted to straighten understanding. Namely the use of the term “Philosophy” which is quali€ ed by the term “Science” and the term “ontology” on the book Philosophy of Science (A Popular Introduction), by Jujun S. Suriasumantri published by: Pustaka Sinar Harapan, Jakarta, 1996.</span> <br /><br />