What Are We?: A Study in Personal Ontology
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What on earth are Ontology and Epistemology?
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The two Ontological positions point to two of the main distinctions in the Epistemology of research in NLP ; Positivism and Interpretivism Positivism does not allow for the subjective opinions of the researcher as the approach deals with verifiable observations and measurable relations between those observations, not with speculation and conjecture. Interpretivism The Interpretivist approach however, rejects absolute facts and suggests that facts are based on perception rather than objective truth. Are able to carry out cross sectional analysis in order to identify regularities.
Assignments using focus groups and creative methodologies with structured observation e.
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Figure 1: Epistemology and Ontology Corkill, It is vital to decide on your approach before moving into your research design, and the impact of your choice upon design e. Visited 91, times, 51 visits today. Posted in Coach Training. Leave a Comment Cancel Reply Comment Name required Email will not be published required Website Save my name, email, and website in this browser for the next time I comment. If you are interested in becoming a coach yourself download our guide to professional coaching development path.
Social Ontology (Stanford Encyclopedia of Philosophy)
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What Are We?: A Study in Personal Ontology. Philosophy of Mind. Eric T. Olson
Focus on factsLook for causality and fundamental lawsReduce phenomena to simplest elementsFormulate hypotheses and then test them. Focus on meaningsTry to understand what is happeningLook at totality of each situationDevelop ideas through induction from data. Error rating book. Refresh and try again. Open Preview See a Problem? Details if other :. Thanks for telling us about the problem.
Return to Book Page. Preview — What Are We? What Are We? From the time of Locke, discussions of personal identity have often ignored the question of our basic metaphysical nature: whether we human people are biological organisms, spatial or temporal parts of organisms, bundles of perceptions, or what have you.
The result of this neglect has been centuries of wild proposals and clashing intuitions. It beings by explaining what the question means and how it differs from others, such as questions of personal identity and the mind-body problem. It then examines in some depth the main possible accounts of our metaphysical nature, detailing both their theoretical virtues and the often grave difficulties they face. The book does not endorse any particular account of what we are, but argues that the matter turns on more general issues in the ontology of material things.
If composition is universal--if any material things whatever make up something bigger--then we are temporal parts of organisms. If things never compose anything bigger, so that there are only mereological simples, then we too are simples--perhaps the immaterial substances of Descartes--or else we do not exist at all a view Olson takes very seriously. The intermediate view that some things compose bigger things and others do not leads almost inevitably to the conclusion that we are organisms. So we can discover what we are by working out when composition occurs.
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It beings by explaining what the question means and how it differs from others, such as questions of personal identity and the mind-body problem. It then examines in some depth the main possible accounts of our metaphysical nature, detailing both their theoretical virtues and the often grave difficulties they face.