Philosopher views
Download 5.81 Mb.
|
- Navigate this page:
- POSITIVISM IS FALSE
BIBLIOGRAPHY“Antonio Caso, Mexican Philosopher, 1883-1946.” NEW YORK TIMES, March 8, 1946. Bergson Henri. CREATIVE EVOLUTION. New York: Henry Holt and Co., 1911. Berndston, Arthur. “Mexican Philosophy: The Aesthetics of Antonio Caso.” THE JOURNAL OF AESTHETICS AND ART CRITICISM 9 (1951): 325-327. Berrigan, Daniel. THEY CALL US DEAD MEN. New York: Macmillan, 1966. Caso, Antonio. EL ACTO IDEATORIO Y LA FILOSOPFIA DE HUSSERL. Mexico City: Stylo, 1946. Caso, Antonio. EL CONCEPTO DE LA HISTORIA UNIVERSAL. Mexico City: Mexico Moderno, 1923. Caso, Antonio. LA CRONICA of Lima, Peru, July 16, 1921. Caso, Antonio. DISCURSOS A LA NACION MEXICANA. Mexico City: Porrua, 1922. Caso, Antonio. ENSAYOS CRITICOS Y POLEMICOS. Mexico City: Cultura, XIV, 6, 1922. Caso, Antonio. “Evocacion de Aristoteles.” BIBLIOTECA ENCICLOPEDICA, 128. Mexico City: Secretaria de Educacion Publica, 1946. Caso, Antonio. LA EXISTENCIA COMO ECONOMIA, COMO DESINTERES Y COMO CARIDAD. Mexico City: Mexico Moderno, 1919. 2nd ed. Mexico City: Secretaria de Educacion Publica, 1943. Caso, Antonio. LA EXTENCIA COMO ECONOMIA Y COMO CARIDAD. Mexico City: Porrua, 1916. Caso, Antonio. LA FILOSOFIA DE HUSSERL. Mexico City: Imprenta Mundial, 1934. Caso, Antonio. LA FILOSOFIA DE LA CULTURA Y EL MATERIALISMO HISTORICO. Mexico City: Ediciones Alba, 1936. Caso, Antonio. LA FILOSOFIA FRANCESA CONTEMPORANEA. Mexico City: Bouret, 1917. Caso, Antonio. FILOSOFOS Y DOCTRINAS MORALES. Mexico City: Porrua, 1915. Caso, Antonio. HISTORIA Y ANTOLOGIA DEL PENSAMIENTO FILOSOFICO. Mexico City: Secretaria de Educacion Publica y Libreria Franco-Americana, 1926. Caso, Antonio. MEXICO. Mexico City: Imprenta Universitaria, 1943. Caso, Antonio. MEYERSON Y LA FISICA MODERNA. Mexico City: La Casa de Espana en Mexico, 1939. Caso, Antonio. EL PELIGRO DEL HOMBRE. Mexico City: Stylo, 1942. Caso, Antonio. LA PERSONA HUMANA Y EL ESTADO TOTALITARIO. Mexico City: Universidad Nacional, 1941. Caso, Antonio. POSITIVISMO, NEOPOSITIVISMO Y FENOMENOLOGIA. Mexico City: Centro de Estudios Filosoficos de la Facultad de Filosofia y Letras, 1941. Caso, Antonio. EL PROBLEMA DE MEXICO Y LA IDEOLOGIA NACIONAL. Bibl. Universo I, 4. Mexico City: Cultura, 1924. 2nd ed. Mexico City: Libro-Mex, 1955. Caso, Antonio. LOS PROBLEMAS FILOSOFICOS. Mexico: Porrua, 1915. Caso, Antonio. SOCIOLOGIA. Mexico City: Stylo, 1945. Chesterton, G.K. THE EVERLASTING MAN. London: Hodder and Stoughton, 1927. Corey, Matthew T. “The Development of Philosophy in Twentieth-Century Mexico.” TEXAS PAPERS ON LATIN AMERICA. 1997. http://www.utexas.edu/cola/llilas/centers/publications/papers/latinamerica/9702.html. accessed 4/20/03. Crawford, William Rex. A CENTURY OF LATIN AMERICAN THOUGHT. Cambridge, Mass.: Harvard University Press, 1944. Davis, Harold E. LATIN AMERICAN SOCIAL THOUGHT. Washington: University Press, 1963. Flower, Edith. “The Mexican Revolt Against Positivism.” JOURNAL OF THE HISTORY OF IDEAS 10 (1949): 115-129. Haddox, John H. ANTONIO CASO: PHILOSOPHER OF MEXICO. Austin & London: University of Texas Press, 1971. Haddox, John H. “Philosophy of Latin America: Yesterday and Today,” in AN INTRODUCTION TO SELECTED LATIN AMERICAN CULTURES, ed. Frank W. Hubert and Earl Jones. College Station, Texas: Texas A & M University Press, 1967. Hershey, John H. “Antonio Caso: Mexican Personalist.” UNITY (April 1943): 30-31. King, Martin Luther, Jr. STRIDE TOWARD FREEDOM. New York: Harper & Row, Inc., 1958. Leon, Jorge Guzman Andrade. “The Concept of Person in the Antonio Philosophy Case.” HEMEROTECA VIRTUAL ANUIES. May/August 1998. http://www.hemerodigital.unam.mx/ANUIES/lasalle/logos/77/sec_5.htm. accessed 4/20/03. Reinhardt, Kurt F. “Antonio Caso, Mexican Philosopher.” BOOKS ABROAD 20 (1946): 238-242. Reinhardt, Kurt F. “A Mexican Personalist.” THE AMERICAS 3 (July 1946): 20-30. Roig, Arturo Andres. “Consideraciones Historico-Criticas Sobre el Positivismo en Hispanoamerica y el Problema de la Construccion Identitaria Nacional.” http://bv2.gva.es/agenda/sm_agenda/documentos/documentos_web/Arturo%20Roig.doc. Accessed 4/20/03. Salmeron, Fernando. “Mexican Philosophers of the Twentieth Century.” In MAJOR TRENDS IN MEXICAN PHILOSOPHY. Translated by A. Robert Caponigri. Notre Dame: University of Notre Dame Press, 1966. Sauvage, George M. “Positivism.” NEW ADVENT: CATHOLIC ENCYCLOPEDIA. Vol XII. June 1, 1911. http://www.newadvent.org/cathen/12312c.htm. accessed 4/30/03. Verissimo, Erico. MEXICO. New York: Doubleday Dolphin, 1962. Ward, Barbara. “Two Worlds.” In CHRISIANITY AND CULTURE. Ed. J.S. Murphy. Baltimore: Helicon Press, 1960. Zirion, Antonio Q. “Phenomenology in Mexico: A Historical Profile. CONTINENTAL PHILOSOPHY REVIEW 33 (2000) 75-92. POSITIVISM IS FALSE1. A GROUP OF HUMANS ARE A COLLECTION OF INDIVIDUALS, THE COLLECTION WILL NOT TAKE ON A LIFE OF ITS OWN Peter Landry, political scientist, BIOGRAPHIES: JOHN STUART MILL. June 1997. http://www.blupete.com/Literature/Biographies/Philosophy/Mill.htm Accessed April 30, 2003. p-np. No one will question the laudable goals of those who subscribe to positivism, including the "social scientists" of today; it is just that the premises on which these people proceed, are wrong. Human beings are individuals and a collection of them is but just that, a collection of individuals; and the collection will not take on a different life of its own: society is not an independent creature with a separate set of governing laws. It was on this basis that Sir Karl Popper formulated his criticisms. Popper thought that both Mill and Comte were wrong in treating collections of people as if these collections were physical or biological bodies, such that scientific methods might be employed to predict future events. "That Mill should seriously discuss the question whether 'the phenomena of human society' revolve 'in an orbit' or whether they move, progressively, in 'a trajectory' is in keeping with this fundamental confusion between laws and trends, as well as with the holistic idea that society can 'move' as a whole - say, like a planet." 2. SENSE EXPERIENCES NOT THE ONLY OBJECT OF HUMAN KNOWLEDGE George M. Sauvage. “Positivism.” NEW ADVENT: CATHOLIC ENCYCLOPEDIA. June 1, 1911. http://www.newadvent.org/cathen/12312c.htm. Accessed April 20, 2003. p-np. Positivism asserts that sense experiences are the only object of human knowledge, but does not prove its assertion. It is true that all our knowledge has its starting point in sense experience, but it is not proved that knowledge stops there. Positivism fails to demonstrate that, above particular facts and contingent relations, there are not abstract notions, general laws, universal and necessary principles, or that we cannot know them. Nor does it prove that material and corporeal things constitute the whole order of existing beings, and that our knowledge is limited to them. Concrete beings and individual relations are not only perceptible by our senses, but they have also their causes and laws of existence and constitution; they are intelligible. These causes and laws pass beyond the particularness and contingency of individual facts, and are elements as fundamentally real as the individual facts which they produce and control. They cannot be perceived by our senses, but why can they not be explained by our intelligence? Again, immaterial beings cannot be perceived by sense experience, it is true, but their existence is not contradictory to our intelligence, and, if their existence is required as a cause and a condition of the actual existence of material things, they certainly exist. We can infer their existence and know something of their nature. They cannot indeed be known in the same way as material things, but this is no reason for declaring them unknowable to our intelligence (see AGNOSTICISM; ANALOGY).
George M. Sauvage. “Positivism.” NEW ADVENT: CATHOLIC ENCYCLOPEDIA. June 1, 1911. http://www.newadvent.org/cathen/12312c.htm. Accessed April 20, 2003. p-np. Again, Positivism, and this is the point especially developed by John Stuart Mill (following Hume), maintains that what we call "necessary truths" (even mathematical truths, axioms, principles) are merely the result of experience, a generalization of our experiences. We are conscious, e. g. that we cannot at the same time affirm and deny a certain proposition, that one state of mind excludes the other; then we generalize our observation and express as a general principle that a proposition cannot be true and false at the same time. Such a principle is simply the result of a subjective necessity based on experience. Now, it is true that experience furnishes us with the matter out of which our judgments are formed, and with the occasion to formulate them. But mere experience does not afford either the proof or the confirmation of our certitude concerning their truth. If it were so, our certitude should increase with every new experience, and such is not the case, and we could not account for the absolute character of this certitude in all men, nor for the identical application of this certitude to the same propositions by all men. In reality we affirm the truth and necessity of a proposition, not because we cannot subjectively deny it or conceive its contradictory, but because of its objective evidence, which is the manifestation of the absolute, universal, and objective truth of the proposition, the source of our certitude, and the reason of the subjective necessity in us.
Directory: uploads uploads -> 587 Return function, r i(X) r i(0) r i(1) r i(2) r i(3) 1 0 2 4 6 Thermal Station, I 2 0 1 5 6 3 0 3 5 6 10 uploads -> Department of science and humanities department of mathematics part-a questions and answers uploads -> The Case Against the nypd’s Quota-Driven ‘Broken Windows’ Policing What Is It? uploads -> For want of a nail uploads -> Ownership Models There are two different types of ownership models uploads -> Police Militarization uploads -> City of rising star regular meting thursday, july 14, 2016 uploads -> Township of winfield uploads -> Stop Militarizing Law Enforcement Act of 2014 uploads -> The Black Panther Party’s Ten-Point Program What We Want Now! Download 5.81 Mb. Share with your friends:
|