Worldview Construction as a Philosophical Method--论文代写范文精选

我们必须认识到,自从产生真正的科学哲学以来，发生了现代科学的进步。例如古典哲学问题,时空或者宇宙。现在主要通过科学手段来进行回答。哲学家应该如何应对呢?他们应该很高兴,因为这意味着我们得到更精确的答案和见解，来寻找理解这个世界。下面的paper代写范文将进行详述。

Abstract
Is there something like a philosophical method? It seems that there are as many methods as there are philosophies. A method is any procedure employed to attain a certain end. So, before going to a method, we have to ask: what is the aim of philosophy? At the origin of philosophy, there is a questioning about the world. Leo Apostel and Jan Van der Veken made more precise and explicit those fundamental questions (Apostel, Van der Veken 1991). The primarily aim of philosophy can be seen as answering this philosophical agenda; with the answers, one come up with a worldview. We'll argue that the philosophical worldviews constitute a particular class of the possible worldviews. With the help of three analogies, we'll give some guidelines to construct such worldviews. But, what are the best philosophical worldviews? We'll see how we can compare and confront them; and also some problems for their diffusion. The last section will propose some basic hypotheses to build such integrative worldviews. 
Keywords: metaphilosophy, worldview, weltanschauung, philosophical method, philosophical agenda, task of philosophy.

Introduction 
1.1 Take over of science over philosophy 
We have to recognize that a genuine increasing takeover of science over philosophy has happened since the development of modern science. For example, classical philosophical problems about the mind, time, space, or the cosmos are now primarily attempted to be answered by scientific means. How should philosophers react to this? They should be delighted, because it means that we are getting more precise arguments and insights in our search for understanding the world. However, that doesn't mean that philosophy has lost its place; but rather that it has to redefine its scope, and also its relationship to science. Philosophy could take the opportunity to embrace all this new knowledge with their new philosophical consequences. Partly because of this take over, today's philosophy collapsed in two main tradition, with different drawbacks that we'll sharply and crudely examine. 

1.2 Philosophical trends 
Paul Ricoeur directed a survey of the "main trends of philosophy" (Ricoeur 1979). Although this dates back to more than twenty-five years, it is interesting to look at the three main trends he did distinguishes. (1) Philosophy is a weltanschauung (worldview) (a) Marxism (b) derivatives from hegelianism (c) philosophies of scientists calling for synthesis of cosmology and anthropology (d) Aristotelian-thomist synthesis. (2) English and American analytic philosophy (3) Subjectivity and beyond. Philosophy's responsibility is considered to be the taking into account of other forms of experience than objective knowledge. (young Hegel, Kierkegaard, young Marx, and certain developments of phenomenology.) 

This third trend could correspond to what is often called "continental philosophy". Philosophy today seems to show that analytic (2) and continental philosophies (3) are the two main trends. However, even if analytical philosophy did bring powerful methods of analysis and critic into philosophy, it still lacks a general guideline, and a unifying idea. And the use of logical methods can't be such an idea. On the other hand, continental philosophy seems to be a gripping intellectual approach. But it faces even greater problems that analytic philosophy; the first reason being probably its lack of methodology; see e.g. (Shackel 2005). It is noteworthy to remark that the two first trends also roughly corresponds to the distinction between speculative philosophy and critical philosophy elaborated by (Broad 1924). Thus, we'll postulate that speculative philosophy corresponds to philosophy as a worldview, and critical philosophy to analytic philosophy. Analytic philosophy crudely needs something more than pure analysis; certainly a synoptic and synthetic point of view. Worldview construction, or speculative philosophy can precisely fulfil this need. This kind of philosophy, could also be called, as the faithful companion to analytic philosophy, synthetic philosophy (although being different from Spencer's philosophy). 3/26 Another trend that we should add is the specialization of philosophical problems, together with an explosion of the agenda. 

This is exemplified with the proliferation of second-order problems, or the "philosophies of x"; where x is often a scientific discipline, but can also be any other discipline. This specialised philosophies are certainly very useful, enlightening their specific domain; but their relation with fundamental questions about the whole is becoming more and more difficult to answer. This paper intends to put again the fruitful philosophy as a worldview forward in very general terms. We will focus on this approach, providing some methods to build a philosophical worldview.

The philosophical method 
How did previous philosophers analysed the problem of the philosophical method? There seems to be as many philosophical methods as there are different philosophies (Passmore 1967). The philosophical method, for Plato or Hegel, is the dialectic; for Bergson it is the intuition; for Wittgenstein it is uncovering nonsense; for Schlick it is clarification; for Husserl, the phenomenological description; for Hume it is following the methods of experimental inquiry, and for Spinoza the methods of the geometrician, etc... The diversity of methods thus tends to obscures the task of philosophy. 4/26 Why is it so? As (Körner 1969, 20) suggests, probably because when philosophers find a fruitful method, they tend to extend it, and say that their method is the only proper method of philosophy. 

They even define philosophy by the use of that method. Since a philosophy from a philosopher equals a certain philosophical method, it is very difficult to try to make an overview of the philosophical method. However, specific problems such as "What is philosophy? What is its method, function, and scope? " have been revived and explicitly studied under the label “metaphilosophy”. Although the distinction between metaphilosophy and philosophy is possible in terms of problem domain, it is not generally in the sense that there is no such thing as a metatheory that one could apply to any philosophy, without having itself philosophical prejudices. This paper is based on the work of five important (meta)philosophers; Nicholas Rescher, Karl Popper, Charlie Dunbar Broad, and Leo Apostel with Jan Van der Veken. We'll now say a few words about their contributions that we'll use for our purpose.

Conclusion 
Starting a philosophy can be as simple as starting to answer rationally those seven questions. Then we can search for the interrelations between the components. The answers of the different questions will inevitably be in conflict with each others; but again, this is the motive for the philosophical activity! Very naïve at the beginning, but we can affine the answers, by pointing out the contradictions, insufficiencies, and to focus on them to find ways to solve or complete them. The author thus suggest a pragmatic approach. If we wait until we find a 23/26 supposed "Truth" or "the Absolute" before answering the questions, we might well wait forever. 

Here is a summary of steps to take to build the best philosophical worldview. 1. Make a synoptic review of everything that could be useful to answer the worldview questions. 2. Find the best concepts to make a synthesis out of this synopsis. 3. Propose a synthesis, in the form of a systematic philosophy. 4. Confront the resulting worldview to show why it is a better worldview than the other existing. 5. Show how it can solve the problems of our time. 6. Diffuse your worldview. Due to its lack of ambition, most of today's philosophy rarely propose -or even aim to propose- a coherent and comprehensive worldview. 

We hope to have provided the first sketch for a method in which the classical ambition of philosophy is kept, but with an even greater caution up to this ambition. This worldview approach has the elegance to be in harmony with the origin of philosophy, and with its traditional domains. It provides clear goals for philosophers. Be this paper a rebirth of speculative philosophy, or worldview construction, in a cautious and clear framework. Paraphrasing a well-known philosopher of Königsberg, the spirit of this paper can be epitomized in the maxim: Speculative philosophies without content are void; critical philosophies without synoptic conceptions, blind.(论文代写)

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