The Experts below are selected from a list of 294 Experts worldwide ranked by ideXlab platform
V. G. Budanov - One of the best experts on this subject based on the ideXlab platform.
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V. S. Stepin’s Concept of Post-Non-Classical Science and N. N. Moiseev’s Concept of Universal Evolutionism
Russian Journal of Philosophical Sciences, 2019Co-Authors: V. I. Arshinov, V. G. BudanovAbstract:The article is devoted to the memory of Vyacheslav Semenovich Stepin and Nikita Nikolaevich Moiseev, whose multifaceted work was integrally focused on philosophical, interdisciplinary and transdisciplinary research of the key ideas and principles of universal human-dimensional evolutionism. Other remarkable Russian scientists V.I. Vernadsky, S.P. Kurdyumov, S.P. Kapitsa, D.S. Chernavsky worked in the same tradition of universal evolutionism. While V.I. Vernadsky and N.N. Moiseev had been the originators of that scientific approach, V.S. Stepin provided philosophical foundations for the ideas of those remarkable scientists and thinkers. The scientific legacy of V.S. Stepin and N.N. Moiseev maintained the formation of a new quality of research into the philosophy of Science and technology as well as into the philosophy of culture. This new quality is multidimensional and it is difficult to define unambiguously, but we presume the formation of those areas of philosophical knowledge as constructively oriented languages of interdisciplinary and transdisciplinary co-participation of philosophy in the convergent-evolutionary development of scientific knowledge in general. In this regard, attention is paid to V.S. Stepin’s affirmations about non-Classical nature of modern social and humanitarian knowledge. Quantum mechanics teaches us that the reality revealed through it is a hybrid construct, or symbiosis, of both mean and object of cognition. Therefore, the very act of cognitive observation constructs quantum reality. Thus, it is very close to the process of cognition in modern sociology and psychology. V.S. Stepin insisted that these principles are applicable to all complex selfdeveloping systems, and such are all “human-dimensional” objects of modern humanities. In all the phases of homeostasis changes, or crises, there is necessarily a share of chaos, instability, uncertainty in the selection process of future development scenarios, which is ineliminably affected by our observation. Therefore, a cognitive observer in the humanities should be considered as a concept of post-non-Classical rationality, that is as an observer of complexity.
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v s stepin s concept of post non Classical Science and n n moiseev s concept of universal evolutionism
Russian Journal of Philosophical Sciences, 2019Co-Authors: V. I. Arshinov, V. G. BudanovAbstract:The article is devoted to the memory of Vyacheslav Semenovich Stepin and Nikita Nikolaevich Moiseev, whose multifaceted work was integrally focused on philosophical, interdisciplinary and transdisciplinary research of the key ideas and principles of universal human-dimensional evolutionism. Other remarkable Russian scientists V.I. Vernadsky, S.P. Kurdyumov, S.P. Kapitsa, D.S. Chernavsky worked in the same tradition of universal evolutionism. While V.I. Vernadsky and N.N. Moiseev had been the originators of that scientific approach, V.S. Stepin provided philosophical foundations for the ideas of those remarkable scientists and thinkers. The scientific legacy of V.S. Stepin and N.N. Moiseev maintained the formation of a new quality of research into the philosophy of Science and technology as well as into the philosophy of culture. This new quality is multidimensional and it is difficult to define unambiguously, but we presume the formation of those areas of philosophical knowledge as constructively oriented languages of interdisciplinary and transdisciplinary co-participation of philosophy in the convergent-evolutionary development of scientific knowledge in general. In this regard, attention is paid to V.S. Stepin’s affirmations about non-Classical nature of modern social and humanitarian knowledge. Quantum mechanics teaches us that the reality revealed through it is a hybrid construct, or symbiosis, of both mean and object of cognition. Therefore, the very act of cognitive observation constructs quantum reality. Thus, it is very close to the process of cognition in modern sociology and psychology. V.S. Stepin insisted that these principles are applicable to all complex selfdeveloping systems, and such are all “human-dimensional” objects of modern humanities. In all the phases of homeostasis changes, or crises, there is necessarily a share of chaos, instability, uncertainty in the selection process of future development scenarios, which is ineliminably affected by our observation. Therefore, a cognitive observer in the humanities should be considered as a concept of post-non-Classical rationality, that is as an observer of complexity.
Rein Vihalemm - One of the best experts on this subject based on the ideXlab platform.
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Philosophy of Science in Estonia
Journal for General Philosophy of Science, 2007Co-Authors: Rein Vihalemm, Peeter MüürseppAbstract:This paper presents a survey of the philosophy of Science in Estonia. Topics covered include the historical background (Science at the 17th century Academia Gustaviana, in the 19th century, during the Soviet period) and an overview of the current situation and main areas of research (the problem of demarcation, a critique of the traditional understandings of Science, φ-Science, Classical and non-Classical Science, the philosophy of chemistry, the problem of induction, the sociology of scientific knowledge, semiotics as a methodology).
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a whitehead s metaphysical ontology and i prigogine s scientific ontology from a point of view of a theoretical conception of Science
2007Co-Authors: Rein VihalemmAbstract:Whitehead’s and Prigogine’s philosophies of Science are similar in this respect that they both areinterested in ontology built in the light of modern Science. This kind of ontological approach, espe-cially Whitehead’s metaphysical reasoning is usually regarded as speculative which should be avoidedin philosophy of Science. Ilya Prigogine and Isabelle Stengers appreciated, however, Whitehead’s me-taphysics as cosmology in that being the most ambitious attempt to elaborate a philosophy of naturethat, although speculative, is not directed against Science or towards separation of philosophy fromthe actual Science. Although Whitehead criticized the Classical Science, he did not identify it withScience in general and did not acknowledge the respective domains and tasks of Science and philosop-hy as distinct of principle from each other. According to Prigogine and Stengers Whitehead’s philosop-hy was somewhat the forerunner of Prigogine’s non-Classical Science which gives a new content to thespeculations of Whitehead. Chemistry was a starting point of Prigogine’s non-Classical physical theory.In the present paper Prigogine’s conception of non-Classical Science is examined from the point ofview of a theoretical conception of Science elaborated in the context of philosophy of chemistry.Prigogine and Stengers, as well as Whitehead, have not really presented a theoretical conception ofScience. It is argued that the latter, however, offers a key for examining various issues in philosophy ofScience and understanding Science in general, including Prigogine’s non-Classical Science. Apprecia-ting Prigogine’s optimism concerning the chances of Science that has liberated itself from the myth,the author still finds that this optimism can also be misleading as it can create a false impression thatthis new Science does not deal with idealizations any more, that it is not a means of inquiry resultingfrom special requirements and aims, but will really understand the world “as it is” to the point thatthe problems of so called human world, including those of, e.g., ethics would be, in principle, scienti-fically understandable. In fact, however, if non-Classical Science manages rid itself from the myth ofClassical Science, the only change will be that it does not equate the scientific picture of world andscientifically modelled reality with the real world “as it is”.Keywords: non-Classical Science, philosophy of chemistry, Prigogine’s scientific ontology, theoreti-cal model of Science, Whitehead’s metaphysical ontology.
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whiteheado metafizinė ontologija ir i prigogine o mokslinė ontologija teorinės mokslo koncepcijos požiūriu
Problemos, 2007Co-Authors: Rein VihalemmAbstract:Whiteheado ir Prigogine’o mokslo filosofines koncepcijas jungia tai, kad juos abu domina ontologija, grindžiama modernaus mokslo duomenimis. Mokslo filosofija ontologinį požiūrį, ypac tokį kaip Whiteheado metafizinis mąstymas, paprastai laiko spekuliatyviu, todėl vengtinu. Taciau Ilya Prigogine’as ir Isabelle Stengers į Whiteheado metafiziką žvelgė kaip į kosmologiją ir vertino ją už tai, kad, būdama ambicingiausias, tegu spekuliatyvus, gamtos filosofijos projektas, ji vis dėlto nėra nei nukreipta pries mokslą, nei siekia supriesinti filosofiją ir dabarties mokslą. Whiteheadas kritikavo klasikinį mokslą, taciau netapatino jo su mokslu bendrąja prasme ir tyrimo sricių bei siekiamų tikslų požiūriu nepripažino principinio skirtumo tarp mokslo ir filosofijos. Pasak Prigogine’o ir Stengers, Whiteheado filosofija turėtų būti vertinama kaip Prigogine’o ne-klasikinio mokslo pirmtakė. Toks požiūris suteikia naują turinį Whiteheado spekuliacijoms. Prigogine’o ne-klasikinės fizikos koncepcijos atspirties taskas yra chemija. Siame straipsnyje Prigogine’o koncepcija nagrinėjama chemijos filosofijos siūlomos teorinės mokslo sampratos požiūriu. Is tikrųjų nei Prigogine’as ir Stengers, nei Whiteheadas nepateikė teorinės mokslo koncepcijos. Taciau straipsnyje teigiama, kad būtent teorinė mokslo samprata duoda raktą, padedantį atrakinti ne vieną mokslo filosofijos, mokslo bendrąja prasme, taip pat ir Prigogine’o ne-klasikinio mokslo keliamą klausimą. Autorius simpatizuoja Prigogine’o optimizmui, kad mokslas issilaisvino is mito, taciau, autoriaus požiūriu, sis optimizmas visgi klaidina. Gali susidaryti įspūdis, kad ne-klasikinis mokslas neturi nieko ben dra su idealizacijomis, kad jis nėra vien tyrimo būdas, priklausantis nuo konkrecių reikalavimų ir tikslų, kad naujasis mokslas is tikrųjų supras pasaulį „tokį, koks jis yra“, kad net vadinamojo žmogaus pasaulio problemos (pvz., etikos) taps is principo moksliskai suprantamos. Taciau jei ne-klasikinis mokslas gebėtų atsikratyti klasikinio mokslo mito, tai vienintelė skirtybė būtų ta, kad jis netapatintų mokslinio pasaulio vaizdo ir moksliskai sumodeliuotos realybės su pasauliu, „koks jis yra“ is tikrųjų. Pagrindiniai žodžiai : ne-klasikinis mokslas, chemijos filosofija, Prigogine’o mokslinė ontologija, teorinis mokslo modelis, Whiteheado metafizinė ontologija. Whitehead’s Metaphysical Ontology and I. Prigogine’s Scientific Ontology: From a Point of View of a Theoretical Conception of Science Rein Vihalemm Summary Whitehead’s and Prigogine’s philosophies of Science are similar in this respect that they both are interested in ontology built in the light of modern Science. This kind of ontological approach, especially Whitehead’s metaphysical reasoning is usually regarded as speculative which should be avoided in philosophy of Science. Ilya Prigogine and Isabelle Stengers appreciated, however, Whitehead’s metaphysics as cosmology in that being the most ambitious attempt to elaborate a philosophy of nature that, although speculative, is not directed against Science or towards separation of philosophy from the actual Science. Although Whitehead criticized the Classical Science, he did not identify it with Science in general and did not acknowledge the respective domains and tasks of Science and philosophy as distinct of principle from each other. According to Prigogine and Stengers Whitehead’s philosophy was somewhat the forerunner of Prigogine’s non-Classical Science which gives a new content to the speculations of Whitehead. Chemistry was a starting point of Prigogine’s non-Classical physical theory. In the present paper Prigogine’s conception of non-Classical Science is examined from the point of view of a theoretical conception of Science elaborated in the context of philosophy of chemistry. Prigogine and Stengers, as well as Whitehead, have not really presented a theoretical conception of Science. It is argued that the latter, however, offers a key for examining various issues in philosophy of Science and understanding Science in general, including Prigogine’s non-Classical Science. Appreciating Prigogine’s optimism concerning the chances of Science that has liberated itself from the myth, the author still finds that this optimism can also be misleading as it can create a false impression that this new Science does not deal with idealizations any more, that it is not a means of inquiry resulting from special requirements and aims, but will really understand the world “as it is” to the point that the problems of so called human world, including those of, e.g., ethics would be, in principle, scientifically understandable. In fact, however, if non-Classical Science manages rid itself from the myth of Classical Science, the only change will be that it does not equate the scientific picture of world and scientifically modelled reality with the real world “as it is”. Keywords: non-Classical Science, philosophy of chemistry, Prigogine’s scientific ontology, theoretical model of Science, Whitehead’s metaphysical ontology.
V. I. Arshinov - One of the best experts on this subject based on the ideXlab platform.
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V. S. Stepin’s Concept of Post-Non-Classical Science and N. N. Moiseev’s Concept of Universal Evolutionism
Russian Journal of Philosophical Sciences, 2019Co-Authors: V. I. Arshinov, V. G. BudanovAbstract:The article is devoted to the memory of Vyacheslav Semenovich Stepin and Nikita Nikolaevich Moiseev, whose multifaceted work was integrally focused on philosophical, interdisciplinary and transdisciplinary research of the key ideas and principles of universal human-dimensional evolutionism. Other remarkable Russian scientists V.I. Vernadsky, S.P. Kurdyumov, S.P. Kapitsa, D.S. Chernavsky worked in the same tradition of universal evolutionism. While V.I. Vernadsky and N.N. Moiseev had been the originators of that scientific approach, V.S. Stepin provided philosophical foundations for the ideas of those remarkable scientists and thinkers. The scientific legacy of V.S. Stepin and N.N. Moiseev maintained the formation of a new quality of research into the philosophy of Science and technology as well as into the philosophy of culture. This new quality is multidimensional and it is difficult to define unambiguously, but we presume the formation of those areas of philosophical knowledge as constructively oriented languages of interdisciplinary and transdisciplinary co-participation of philosophy in the convergent-evolutionary development of scientific knowledge in general. In this regard, attention is paid to V.S. Stepin’s affirmations about non-Classical nature of modern social and humanitarian knowledge. Quantum mechanics teaches us that the reality revealed through it is a hybrid construct, or symbiosis, of both mean and object of cognition. Therefore, the very act of cognitive observation constructs quantum reality. Thus, it is very close to the process of cognition in modern sociology and psychology. V.S. Stepin insisted that these principles are applicable to all complex selfdeveloping systems, and such are all “human-dimensional” objects of modern humanities. In all the phases of homeostasis changes, or crises, there is necessarily a share of chaos, instability, uncertainty in the selection process of future development scenarios, which is ineliminably affected by our observation. Therefore, a cognitive observer in the humanities should be considered as a concept of post-non-Classical rationality, that is as an observer of complexity.
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v s stepin s concept of post non Classical Science and n n moiseev s concept of universal evolutionism
Russian Journal of Philosophical Sciences, 2019Co-Authors: V. I. Arshinov, V. G. BudanovAbstract:The article is devoted to the memory of Vyacheslav Semenovich Stepin and Nikita Nikolaevich Moiseev, whose multifaceted work was integrally focused on philosophical, interdisciplinary and transdisciplinary research of the key ideas and principles of universal human-dimensional evolutionism. Other remarkable Russian scientists V.I. Vernadsky, S.P. Kurdyumov, S.P. Kapitsa, D.S. Chernavsky worked in the same tradition of universal evolutionism. While V.I. Vernadsky and N.N. Moiseev had been the originators of that scientific approach, V.S. Stepin provided philosophical foundations for the ideas of those remarkable scientists and thinkers. The scientific legacy of V.S. Stepin and N.N. Moiseev maintained the formation of a new quality of research into the philosophy of Science and technology as well as into the philosophy of culture. This new quality is multidimensional and it is difficult to define unambiguously, but we presume the formation of those areas of philosophical knowledge as constructively oriented languages of interdisciplinary and transdisciplinary co-participation of philosophy in the convergent-evolutionary development of scientific knowledge in general. In this regard, attention is paid to V.S. Stepin’s affirmations about non-Classical nature of modern social and humanitarian knowledge. Quantum mechanics teaches us that the reality revealed through it is a hybrid construct, or symbiosis, of both mean and object of cognition. Therefore, the very act of cognitive observation constructs quantum reality. Thus, it is very close to the process of cognition in modern sociology and psychology. V.S. Stepin insisted that these principles are applicable to all complex selfdeveloping systems, and such are all “human-dimensional” objects of modern humanities. In all the phases of homeostasis changes, or crises, there is necessarily a share of chaos, instability, uncertainty in the selection process of future development scenarios, which is ineliminably affected by our observation. Therefore, a cognitive observer in the humanities should be considered as a concept of post-non-Classical rationality, that is as an observer of complexity.
Anne Kahr-højland - One of the best experts on this subject based on the ideXlab platform.
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The use of a digital narrative as a scaffolding remedy in a Classical Science centre
2020Co-Authors: Anne Kahr-højlandAbstract:This article examines an educational design experiment which aimed to support young people’s involvement and reflection in the exhibition at a Danish Science centre. The experiment consisted in the examination of the design and implementation of a mobile phone facilitated narrative, which was planned as a so-called scaffolding remedy in the hands-on based exhibition. The digital narrative, called EGO-TRAP, was developed using Design-Based Research as the overall methodological framework. The study of students’ interactions in the exhibition suggests, among other things, that because of its quality as a digital narrative, EGO-TRAP scaffolds pleasurable engagement and counteracts the tendency of “random button pressing” that often occurs in Classical Science centre exhibitions. In this connection, the mobile phone plays an essential role due to the fact that it, as the favoured media by the young students, offers an experience which they describe as both personal and flexible.
Anne Kahrhojland - One of the best experts on this subject based on the ideXlab platform.
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hands on mobiles on the use of a digital narrative as a scaffolding remedy in a Classical Science centre
MedieKultur: Journal of Media and Communication Research, 2011Co-Authors: Anne KahrhojlandAbstract:This article examines an educational design experiment which aimed to support young people’s involvement and reflection in the exhibition at a Danish Science centre. The experiment consisted in the examination of the design and implementation of a mobile phone facilitated narrative, which was planned as a so-called scaffolding remedy in the hands-on based exhibition. The digital narrative , called EGO - TRAP, was developed using Design -Based Research as the overall methodological framework . The study of students’ interactions in the exhibition suggests, among other things, that because of its quality as a digital narrative, EGO - TRAP scaffolds pleasurable engagement and counteracts the tendency of " random button pressing " that often occurs in Classical Science centre exhibitions . In this connection, the mobile phone plays an essential role due to the fact that it, as the favoured media by the young students, offers an experience which they describe as both personal and flexible .