The role of scientific paradigms in the assessment of thought Essay Example for Free

The role of scientific paradigms in the assessment of thought Essay Thomas Kuhn, in his work entitled The Structure of Scientific Revolutions, discusses the very nature and necessity of what he calls scientific revolutions. In this particular work, Kuhn sees an apparent parallelism between political revolutions on the one hand, and scientific revolutions on the other. Kuhn writes, â€Å"Scientific revolutions†¦ those non-cumulative developmental episodes in which an older paradigm is replaced in whole or in part by an incompatible new one† (2000, p.503). On a preliminary note, paradigms are frameworks in and through which we approach phenomena, in general. They are models, so to speak. The idea is rather simple. Let us consider the choice of models in epistemological theory. The traditional epistemological schools of thought [rationalism and empiricism] have different models. The model adopted by the rationalists was pure mathematics, whereas the empiricists adopted experimental or empirical science. As one may have already noticed at this point, it is not difficult to see why rationalism and empiricism stand as rival epistemological theories. The choice of model is significant to their fundamental disagreements. Naturally enough, different models employ different methodologies, different methodologies in turn, generate different types of knowledge, which, consequently, have different criteria of proof or validity. Scientific development, as Kuhn contends, may appropriately be characterized by paradigm shifts and this he calls scientific revolutions. It is important to note that scientific developments do not occur in a vacuum. For the aforementioned reason, there is a felt need to situate scientific developments in the historical context within which they are conceived, proposed and ultimately, institutionalized and integrated as part of society’s shared knowledge. This is to say that scientific revolutions are also proper objects of historical analysis and discourse in as much as political revolutions are. Kuhn contends that there is a parallelism between political and scientific revolutions. As pointed out earlier, it is important to note that he characterizes scientific revolutions as â€Å"those non-cumulative developmental episodes in which an older paradigm is replaced in whole or in part by an incompatible new one. † Kuhn’s characterization emphasizes two important points. First, â€Å"that there is a replacement of an old paradigm by a new one†. Second, â€Å"that the new paradigm is not merely something new; it is also incompatible with the old paradigm†. This is to say that the incompatibility or the irreconcilability of the new paradigm with the old paradigm serves as warrant for the necessity of such a revolution. Although there are significant differences in both scientific and political developments, Kuhn argues that one may be justified in using the notion of revolution as a metaphor for understanding them. He writes, â€Å"Political revolutions are inaugurated by a growing sense often restricted to a segment of the political community, that existing institutions have ceased adequately to meet the problems posed by the environment that they have in part created. In much the same way, scientific revolutions are inaugurated by a growing sense, again often restricted to a narrow subdivision of the scientific community that an existing paradigm has ceased to function adequately in the exploration of an aspect of nature to which that paradigm itself had previously led the way† (2000, p.503). Kuhn’s parallelism is thus, founded on the idea that in both cases, a sense of malfunction [in our institutions as for the case of the political, and in our paradigms as for the case of the scientific] necessitates for the occurrence of a revolution. References Kuhn, T. (2000). â€Å"The Structure of Scientific Revolutions. † The Philosopher’s Handbook. Ed. Stanley Rosen. Random House: New York.

Christians Cannot Blindly Accept Multiculturalism Essay -- Immigration,

Racial reconciliation should be a top priority for every Christian of any race or cultural background. But will this demand for a "multicultural center of learning" produce a less prejudiced society? Multiculturalists insist on greater sensitivity towards, and increased inclusion of, racial minorities and women in society. Christians should endorse both of these goals. But many advocating multiculturalism go beyond these demands for sensitivity and inclusion; here is where Christians must be careful. One of the difficulties of accepting multiculturalists is that defining a multicultural society, or institution seems to be determined by one's perspective. A commonly held view suggests that being multicultural involves tolerance towards racial and ethnic minorities, mainly in the areas of dress, language, food, religious beliefs, and other cultural manifestations. An influential group calling itself NAME, or the National Association for Multicultural Education, includes in its philosophy statement the following: "Xenophobia, discrimination, racism, classism, sexism, and homophobia are societal phenomena that are inconsistent with the principles of a democracy and lead to the counterproductive reasoning that differences are deficiencies."(name). NAME is a powerful organization composed of educators from around the country, and it has considerable influence on how schools approach the issue of diversity on campus. The fundamental question that the folks at NAME need to answer is, "Is it always counterproductive to reason that some differences might be deficiencies?"(name). In other words, isn't it possible that some of the characteristics of specific culture groups are dangerous or morally unsound? It is not uncommon for advocates of multiculturalism like NAME to begin with the assumption that truth is culturally based. It is argued that a group's language dictates what ideas about God, human nature, and morality are permissible. While Americans may define reality using ideas from its Greek, Roman, Asian or African cultures see the world differently based on their traditions. Multiculturalists conclude that since multiple descriptions of reality exist, no one view can be true in any ultimate sense. Furthermore, since truth is a function of language, and all language is created by humans, all truth is created by humans. This view of truth and language ha... ...elieve that every human being was created in God's image and reflects God's glory and majesty. We were created to have dominion over God's creation as His stewards. Thus, we are to care for others because they are ultimately worthy of our care and concern. We are not to be cruel to others because the Creator of the universe made individuals to have fellowship with Him and He cares for them. This does not discount that people are fallen and in rebellion against God. In fact, if we really care about people we will take 2 Corinthians 5:19-20 seriously. First, that God has made reconciliation with Himself possible through His Son Jesus Christ, and as verse 20 says, "..he has committed to us the message of reconciliation. We are therefore Christ's ambassadors, as though God were making his appeal through us." True sensitivity and inclusion will not be achieved by making tolerance an absolute. They occur when we take what people believe, and the consequences of those beliefs, seriously. When you think about it, what could be crueler than failing to inform people of the Gospel of redemption through Christ, leaving them to spend eternity separated from the Creator God who loves them?

Essay for Movie Roger and Me

Summer Bajwa 211510526 Corporate America Socio-economic Downfall Date: October 30, 2012 â€Å"Roger and me† is an eye-opening stance of dark part of Capitalism. Michael Moore’s documentary is a courageous attempt to unfold the damages, caused by Capitalistic mentality of the time – laying off 30,000 auto workers in an American city, Flint for the sheer purpose of profit. Moore’s presentation unfold the pathos of a society, suffers through the years of loss and sorrow. He showed how the â€Å"American dream† shattered. Moore, an Irish American Catholic, son of a middle class G.M. employee, observed the thousands of layoffs in Flint and the aftermath of the greed of General Motors, move from Flint to Mexico for cheap labour. He interviewed some auto workers as disguised TV journalist and found their intense revolt against GM chairman, Roger B. Smith. Moore attempted to confront him, but he failed to see him personally, nevertheless, he kept trying to get a chance to meet him. He interviewed an autoworker, who suffered nervous breakdown due to getting laid off, living in mental health facility.He showed in the movie all failed attempts of economically stabilize the city, such as, Flint convention and visiting bureau; Hyat Regency Hotel; Auto World; and Water Street Pavilion. US President Ronald Reagan, an Evangelist, Robert Schuler, Pat Boone, Bob,E. He attended GM Shareholder’s convention, but shut him off by Smith, the general manager and also being ridiculed by Smith’s board members. He met as well some female residents of Flint. A radio host joined Amway, as a sales woman and another resident, Rhonda Briton started selling rabbits.He showed the loss and sorrow of the residents, who got eviction notices from their Municipalities, i. e. immediate eviction during Christmas Eve. Moore shows in his documentary film the apathy and coldness of the riches and the devastation and anguish for the poors. He exemplified a r esident, who lost her job from GM plants, started raising rabbits for income and what Roger Smith did to the people of Flint, sums up the relationship between the employer and their employees.The rabbit woman states she raises the rabbits to the age of four months and then kills them; that way, they are nice and tender. At one point in the interview, she is holding a rabbit, caressing it ever so softly and then states indirectly that this one will be her dinner. She proceeds to kill, skin, and gut the rabbit in front of the camera. This leaves a haunting visual image in the mind of the viewer, showing that there is no difference from what GM has done to Flint and what she does to rabbits.What employers cannot understand is that human beings are not like rabbits and should not be treated as such. General Motors chairman Roger B. Smith announced the closure of Flint Auto plants and to shift to Mexico for cheaper labor. GM's board of directors, led by Roger Smith, decided to move to Me xico to reduce the wage and benefit expense of GM. Showing this; it was obvious that lots of Americans are socially brain-washed into believing that global competition and corporate downsizing is good for America.During one part of the film, as a majority of GM employees are cheering as the last truck rolls off the assembly line, a male GM employee comments, â€Å"Why are they cheering? They've just lost their jobs†. Moore shows his disgust and help public to see the real picture of the hidden intent. GM tried to justify its move through ad Propaganda to get support of general public. That’s why a part of public was cheering of GM move; it was a same story in the neighboring country, Canada. A majority Government passed the bill of free trade with US and later with Mexico, which called NAFTA.To change public opinion about the ferocious act of Free Trade, the Government justified it with statistical data of increasing trade (Policy and Partisanship). Hundreds and thousa nds of big companies left Canada and set up in states or Mexico. It was big economic fiasco in those years. The Government imposed GST to recover the losses because of NAFTA. Unemployment rate in Most of the provinces increased to the alarming level. In Flint, a city of auto plants faced major economic and social upheavals. Due to this shift by GM to Mexico, thirty thousand workers got unemployed.It caused Flint’s crime rate skyrockets, with use of weapons and murders. Crime becomes so common that when a TV channel tries to do a live story on the plant closings, someone steals the network's van (along with the cables), abruptly stopping the broadcast. Living in Flint becomes so desperate that it is commonly called Flint as the worst place to live in America. In terms of jobs within a country, supreme executive authority gets a mandate from the citizens of the state, not from the corporations.Corporations, especially Corporate America, have usually nothing to do with the livel ihood of the work force to gain economic power. It is much more interested in the stockholder's profit margin. Why do we allow corporations to replace our liberty, and the pursuit of happiness for the individual in favor of the stockholder? How can the employees even know what their rights are, if they are working in excess of 50 hours a week? Isn't it about time we start changing the basic structure of corporate America?We may restrict US corporations to own or lease, stock or property in foreign countries and to keep foreign corporations from manipulating the US economy. Any foreign corporation must not to be allowed to own or lease, stock or property in America. This way we could reverse the trend of outsourcing jobs to the cheapest third world country, force corporations to start manufacturing products within their own nation, and stop corporations from dictating policy in their own country and other nations. Moore shows in his movie how riches get richer and poor get poorer.Thi s is a sad depiction of Corporate America. This closure of GM auto factories cost hundreds and thousands job-loss; lack of funds at Municipal level to use for welfare of the residents; and run the city’s general works. Despite of GM decision-making of its move to Mexico, Chrysler, Chief, Iacocca, borrowed money from US Government to regain his dying company. He would have a choice to leave US and find cheaper labor in Mexico, but he introduced two affordable cars for general public. Chrysler did a great business and paid off all loans and gain lots of profit.It created jobs and circulate money within US. On the other hand, greedy, GM chairman, Smith, moved out to Mexico to have cheaper labor in cost of socio-economic fiasco in Flint, Michigan. The city has not enough funds to spend on garbage removal. The city health department holds a press conference and announces that the rat population in Flint has surpassed the human census. The department blames it on the fact that the city can only afford to pick up the garbage twice a month and offers a bounty for every dead rat brought in by a city resident.Eventually, Moore approached Smith and confronted to ask him to visit Flint and could see the devastation by himself. He mentioned how the residents of Flint, who couldn’t pay their rent, were evicted from their houses. Moore failed to convince, GM Chairman, Smith to bring him in Flint. He proclaimed that â€Å"as we neared the end of the 20th century†, as the rich got richer and the poor got poorer, and â€Å"it was truly the dawn of a new era. † At the end film displays the message â€Å"This film cannot be shown within the city of Flint†, followed by â€Å"All the movie theatres have closed. It was a bold attempt to give an eye-opening message to the country’s law makers the system needs to be overhauled and revise the boundaries and limitations of corporate America. Citation †¢ Christopher Waddell, â€Å"Policy a nd Partisanship on the Campaign Trail: How Mulroney Works His Magic Twice†, ch. 1 of R. B. Blake, Transforming The Nation: Canada and Brian Mulroney (2007) at p. 22 †¢ E-Notes Encyclopedia of Business, â€Å"U. S. -Canada Free Trade Agreement of 1989†

Wildlife Conservation