{"id":1032,"date":"2016-10-25T22:42:22","date_gmt":"2016-10-25T22:42:22","guid":{"rendered":"http:\/\/uni.hi.is\/esmari\/?page_id=1032"},"modified":"2017-08-25T12:17:43","modified_gmt":"2017-08-25T12:17:43","slug":"vii-natturuleg-thekkingarfraedi-og-a-priori-thekking","status":"publish","type":"page","link":"https:\/\/uni.hi.is\/esmari\/kennsla\/inngangur-ad-thekkingarfraedi\/kennsluaaetlun-2017\/vii-natturuleg-thekkingarfraedi-og-a-priori-thekking\/","title":{"rendered":"VII: N\u00e1tt\u00faruleg \u00feekkingarfr\u00e6\u00f0i og a priori \u00feekking"},"content":{"rendered":"<p><em>N\u00e1tt\u00faruhyggja<\/em> (e. <em>naturalism<\/em>) \u00ed heimspeki gengur almennt \u00fat \u00e1 a\u00f0 tengja heimspeki vi\u00f0 n\u00e1tt\u00faruv\u00edsindi og jafnvel gera hana a\u00f0 hluta n\u00e1tt\u00faruv\u00edsinda. \u00cd \u00feekkingarfr\u00e6\u00f0i m\u00e1 tengja n\u00e1tt\u00faruhyggju vi\u00f0 utanhyggju - s\u00e9rstaklega \u00e1rei\u00f0anleikahyggju - og skilja hana sem tilraun til a\u00f0 rannsaka manninn sem n\u00e1tt\u00farulegt fyrirb\u00e6ri sem myndar sko\u00f0anir, sem sumar eru sannar en a\u00f0rar ekki. Til a\u00f0 skilja hvernig hann gerir \u00feetta \u00fearf a\u00f0 rannsaka manninn eins og \u00f6nnur n\u00e1tt\u00faruleg fyrirb\u00e6ri og beita bestu a\u00f0fer\u00f0um sem v\u00f6l er \u00e1. Ef \u00feessar a\u00f0fer\u00f0ir eru a\u00f0rar en \u00fe\u00e6r sem heimspekin hefur hinga\u00f0 til beitt \u00fe\u00e1 ver\u00f0ur svo a\u00f0 vera.<\/p>\n<p>Hef\u00f0bundin \u00feekkingarfr\u00e6\u00f0i hefur \u00e1kve\u00f0in einkenni sem n\u00e1tt\u00faruhyggjan hafnar (sj\u00e1 grein \u00ed SEP sem v\u00edsa\u00f0 er \u00ed h\u00e9r a\u00f0 ne\u00f0an). H\u00fan l\u00edtur \u00e1 sig sem sj\u00e1lfst\u00e6\u00f0a fr\u00e6\u00f0igrein; h\u00fan vinnur \u00fat fr\u00e1 <em>a priori<\/em> forsendum (me\u00f0 d\u00e6mum sem f\u00f3lk metur me\u00f0 inns\u00e6i\u00f0 a\u00f0 vopni); h\u00fan fjallar um vi\u00f0mi\u00f0 (e. <em>normative<\/em>); h\u00fan vill kve\u00f0a efahyggjuna ni\u00f0ur.<\/p>\n<p>Vi\u00f0 lesum eftirfarandi texta:<\/p>\n<ul>\n<li>W.V. Quine \u201eEpistemology Naturalized\u201c<em>, <\/em>Louise M. Antony \u201eQuine as Feminist: The Radical Import of Naturalized Epistemology\u201c og Hilary Kornblith \u201eInvestigating Knowledge Itself\u201c.<\/li>\n<li>Nagel \u201eKnowing about knowing.\u201c<\/li>\n<\/ul>\n<p>\u00cdtarefni:<\/p>\n<ul>\n<li><a href=\"http:\/\/plato.stanford.edu\/entries\/epistemology-naturalized\/\">Naturalism in epistemology (SEP)<\/a><\/li>\n<\/ul>\n<p><strong>W.V. Quine \u201eEpistemology Naturalized\u201c<\/strong><\/p>\n<p>\u00cd grein sinni fr\u00e1 1969 r\u00e6\u00f0st Quine gegn hef\u00f0bundinni \u00feekkingarfr\u00e6\u00f0i og leggur til a\u00f0 h\u00fan ver\u00f0i ger\u00f0 a\u00f0 undirgrein s\u00e1lfr\u00e6\u00f0innar (\u00ed seinni verkum b\u00e6tir hann \u00f6\u00f0rum raunv\u00edsindum vi\u00f0). Hann byrjar me\u00f0 fullyr\u00f0ingu um a\u00f0 \u00feekkingarfr\u00e6\u00f0i f\u00e1ist vi\u00f0 grundv\u00f6ll v\u00edsinda - r\u00e9tt eins og Descartes haf\u00f0i gert nokkrum \u00f6ldum \u00e1\u00f0ur. Lei\u00f0 Quine a\u00f0 markmi\u00f0inu er a\u00f0 beina sj\u00f3num a\u00f0 \u00e1kve\u00f0num kenningum \u00ed \u00feekkingarfr\u00e6\u00f0i og \u00ed gegnum gagnr\u00fdni \u00e1 \u00feessar kenningar a\u00f0 s\u00fdna hvernig eigi \u00ed sta\u00f0inn a\u00f0 n\u00e1lgast spurninguna um hvernig \u00feekking ver\u00f0ur til. Ein lei\u00f0 a\u00f0 gagnr\u00fdna Quine er \u00fev\u00ed a\u00f0 beina sj\u00f3num a\u00f0 kenningunum sem hann gagnr\u00fdnir og benda \u00e1 a\u00f0 \u00fe\u00e6r s\u00e9u alls ekki d\u00e6mi um \u00feekkingarfr\u00e6\u00f0i eins og h\u00fan er - e\u00f0a var - stundu\u00f0. \u00deessi gagnr\u00fdni hefur oft veri\u00f0 borin upp \u00e1 Quine - og h\u00fan er a\u00f0 miklu leyti r\u00e9ttm\u00e6t - en \u00fea\u00f0 breytir ekki \u00fev\u00ed a\u00f0 grein Quines haf\u00f0i mikil \u00e1hrif \u00e1 \u00fer\u00f3un \u00feekkingarfr\u00e6\u00f0innar. Hann kom <em>n\u00e1tt\u00faruhyggju<\/em> (e. <em>naturalism<\/em>) \u00e1 koppinn me\u00f0 \u00feessari grein.<\/p>\n<p>Kenningin sem Quine gagnr\u00fdnir tilheyrir <em>V\u00ednarsk\u00f3lanum<\/em> (e. <em>Vienna Circle<\/em>) svokalla\u00f0a, sem Quine sj\u00e1lfur var hluti af. Carnap, sem Quine gagnr\u00fdnir mest, var kennari og lei\u00f0beinandi Quine a\u00f0 loknu doktorsn\u00e1mi. Kenning V\u00ednarsk\u00f3lans hefur oft veri\u00f0 kennd vi\u00f0 <em>r\u00f6kfr\u00e6\u00f0ilega raunhyggju<\/em> (e. <em>logical empiricism<\/em> e\u00f0a <em>logical positivism<\/em>). R\u00f6kfr\u00e6\u00f0ihlutinn gengur \u00fat \u00e1 a\u00f0 endurbyggja heiminn (sem Quine kallar \u00e1 ensku <em>rational reconstruction<\/em>) \u00e1 r\u00f6kfr\u00e6\u00f0ilegum forsendum \u00fat fr\u00e1 einf\u00f6ldum setningum sem gefa beina mynd af heiminum eins og hann er. \u00dear liggur einmitt raunhyggjuhlutinn - og s\u00e1 hluti sem Quine gagnr\u00fdnir hva\u00f0 mest. Ein af meginkenningum V\u00ednarsk\u00f3lans var kenning um merkingu sem kalla\u00f0ist <em>sannreyndarhyggja<\/em> (e. <em>verificationism<\/em>), en samkv\u00e6mt henni hefur setning ekki merkingu \u00f6\u00f0ru v\u00edsi en h\u00fan s\u00e9 falin \u00ed loku\u00f0u mengi <em>athugunarsetninga<\/em> (e. <em>observation sentences<\/em>). Grunnurinn, e\u00f0a bjargi\u00f0, sem \u00feekking byggir \u00e1 skv. \u00feessari kenningu eru \u00feessar <em>athugunarsetningar<\/em>. Kenning Quine er s\u00fa a\u00f0 ef vi\u00f0 h\u00f6fnum \u00feeim - sem vi\u00f0 ver\u00f0um a\u00f0 gera - \u00fe\u00e1 standi ekki eftir neitt sem m\u00e6tti kalla sj\u00e1lfst\u00e6\u00f0a \u00feekkingarfr\u00e6\u00f0i.<\/p>\n<p>Quine setur spurninguna um hvernig \u00feekking ver\u00f0ur til fram sem spurningu um hvernig <em>\u00e1reiti<\/em> (e. <em>stimulus<\/em>) lei\u00f0ir til <em>kenningar<\/em> (e. <em>theories<\/em>) (s\u00ed\u00f0asta b\u00f3kin sem hann skrifa\u00f0i heitir\u00a0<em>From Stimulus to Science<\/em> og kom \u00fat \u00e1ri\u00f0 1995, \u00feegar Quine var 88 \u00e1ra). Besta lei\u00f0in a\u00f0 hans mati er a\u00f0 gera \u00feekkingarfr\u00e6\u00f0i a\u00f0 undirgrein s\u00e1lfr\u00e6\u00f0innar.<\/p>\n<p><strong>Louise M. Antony \u201eQuine as Feminist: The Radical Import of Naturalized Epistemology\u201c<\/strong><\/p>\n<p>Hef\u00f0bundin \u00feekkingarfr\u00e6\u00f0i hefur oft veri\u00f0 gagnr\u00fdnd fyrir a\u00f0 \u00fej\u00f3na hagsmunum r\u00edkjandi afla og \u00fe\u00e1 ekki s\u00edst karll\u00e6gum hagsmunum. Louise Antony tekur \u00feessa gagnr\u00fdni til umr\u00e6\u00f0u \u00ed grein sinni. H\u00fan er a\u00f0 miklu leyti samm\u00e1la en \u00e1 sama t\u00edma er h\u00fan gagnr\u00fdnin \u00e1 femin\u00edska gagnr\u00fdni \u00e1 hef\u00f0bundna \u00feekkingarfr\u00e6\u00f0i. \u00cd fyrri hluta greinarinnar (bls. 556-566) fer h\u00fan yfir svi\u00f0 hef\u00f0bundinnar \u00feekkingarfr\u00e6\u00f0i og fjallar um gagnr\u00fdni \u00e1 hana. \u00cd seinni hluta greinarinnar (bls. 566-578) beinir h\u00fan sj\u00f3num s\u00ednum a\u00f0 n\u00e1tt\u00faruhyggju \u00ed \u00feekkingarfr\u00e6\u00f0i, s\u00e9rstakleg a\u00f0 Quine, og s\u00e9r \u00ed henni lausn vi\u00f0 \u00feeim vanda sem \u00feekkingarfr\u00e6\u00f0in \u00e1 vi\u00f0 a\u00f0 str\u00ed\u00f0a.<\/p>\n<p>Hver er vandi \u00feekkingarfr\u00e6\u00f0innar? Antony s\u00e9r vandann \u00ed \u00fev\u00ed sem m\u00e6tti kalla <em>\u00edmyndina um hlutl\u00e6gni<\/em> (e. <em>ideal of objectivity<\/em>). H\u00fan s\u00e9r lausnina \u00ed \u00fev\u00ed a\u00f0 vi\u00f0urkenna <em>ford\u00f3ma<\/em> (e. <em>bias<\/em>) og telur n\u00e1tt\u00farulega \u00feekkingarfr\u00e6\u00f0i besta til a\u00f0 fjalla um \u00fe\u00e1. \u00deekkingar\u00f6flun, sama \u00ed hva\u00f0a formi h\u00fan er, \u00e1 s\u00e9r alltaf sta\u00f0 \u00ed einhverju samhengi. \u00deeir sem stunda hana eru aldrei lausir vi\u00f0 ford\u00f3ma og \u00fev\u00ed er e\u00f0lilegt a\u00f0 gagnr\u00fdna \u00fe\u00e1 sem afneita ford\u00f3mum - eins og femin\u00edsk gagnr\u00fdni hefur gengi\u00f0 \u00fat \u00e1. Antony s\u00e9r hins vegar \u00e1kve\u00f0na \u00fevers\u00f6gn \u00ed \u00feessari gagnr\u00fdni, <em>ford\u00f3ma\u00fevers\u00f6gnina<\/em> (e. <em>bias paradox<\/em>) eins og h\u00fan kallar hana. \u00deeir sem gagnr\u00fdna a\u00f0ra fyrir a\u00f0 vi\u00f0urkenna ekki ford\u00f3ma eru oft blindir \u00e1 eigin ford\u00f3ma og \u00e1hrifin sem \u00feeirra ford\u00f3mar hafa \u00e1 gagnr\u00fdnina. N\u00e1tt\u00faruhyggjan hj\u00e1 Quine, me\u00f0 \u00e1herslu sinni \u00e1 s\u00e1lfr\u00e6\u00f0i, er lei\u00f0 til a\u00f0 rannsaka ford\u00f3ma og \u00e1hrif \u00feeirra \u00e1 sko\u00f0anamyndun. \u00deess vegna er Quine, \u00ed skilningi Louise Antony, feministi.<\/p>\n<p><strong>Hilary Kornblith \u201eInvestigating Knowledge Itself\u201c<\/strong><\/p>\n<p style=\"text-align: center\"><em>Auglj\u00f3sast er, \u00fear sem vi\u00f0 erum a\u00f0 rannsaka eitthva\u00f0 ytra fyrirb\u00e6ri sem vi\u00f0 h\u00f6fum \u00e1huga \u00e1, a\u00f0 vi\u00f0 \u00e6ttum a\u00f0 n\u00e1lgast \u00fea\u00f0 eins beint og vi\u00f0 m\u00f6gulega getum frekar en \u00f3beint me\u00f0 \u00fev\u00ed a\u00f0 sko\u00f0a \u00fea\u00f0 sem vi\u00f0 h\u00f6ldum um fyrirb\u00e6ri\u00f0 n\u00fana.<\/em><br \/>\nHilary Kornblith<\/p>\n<p>Ein helsta a\u00f0fer\u00f0afr\u00e6\u00f0i heimspeki \u00ed gegnum aldirnar hefur veri\u00f0 a\u00f0 beita lj\u00f3si skynseminnar e\u00f0a inns\u00e6i \u00e1 vi\u00f0fangsefni sitt. \u00cd d\u00e6mum sem \u00feekkingarf\u00e6\u00f0ingar framlei\u00f0a til a\u00f0 rannsaka hugtaki\u00f0 \u00feekkingu erum vi\u00f0 be\u00f0in um a\u00f0 meta hvort d\u00e6min s\u00e9u d\u00e6mi um \u00feekkingu e\u00f0a ekki me\u00f0 inns\u00e6i\u00f0 eitt sem m\u00e6likvar\u00f0a. Kornblith hafnar alfari\u00f0 \u00feessari a\u00f0fer\u00f0afr\u00e6\u00f0i en telur inns\u00e6i samt eiga erindi sem eitt t\u00e6ki af m\u00f6rgum til a\u00f0 greina fyrirb\u00e6ri\u00f0 \u00feekkingu. Kornblith gengur lengra me\u00f0 n\u00e1tt\u00faruhyggjuna en margur og l\u00edtur \u00e1 \u00feekkingu sem n\u00e1tt\u00farulega tegund, r\u00e9tt eins og gull, ketti, stj\u00f6rnur e\u00f0a eitthva\u00f0 \u00far n\u00e1tt\u00farunni. Ef \u00feekking er n\u00e1tt\u00faruleg tegund \u00fe\u00e1 eigum vi\u00f0 a\u00f0 rannsaka hana sem n\u00e1tt\u00farulega tegund.<\/p>\n<p>\u00cd \u00feessum fyrsta kafla b\u00f3karinnar <em>Knowledge and its Place in Nature<\/em> fr\u00e1 2002 svarar Kornblith gagnr\u00fdni \u00e1 n\u00e1tt\u00faruhyggju sem nokkrir helstu forsvarar innanhyggju \u00ed \u00feekkingarfr\u00e6\u00f0i h\u00f6f\u00f0u bori\u00f0 fram (sj\u00e1 t.d. grein eftir Bealer \u00ed textasafninu). Gagnr\u00fdnin sem hann tekur fyrir er \u00fer\u00ed\u00fe\u00e6tt:<\/p>\n<ol>\n<li>N\u00e1tt\u00faruhyggjan hafnar inns\u00e6i en byggir samt kenningar s\u00ednar \u00e1 inns\u00e6i.<\/li>\n<li>N\u00e1tt\u00faruhyggjan getur ekki gert grein fyrir <em>a\u00f0lei\u00f0slu<\/em> (e. <em>inference<\/em>) og \u00fev\u00ed getur h\u00fan ekki gert grein fyrir neinni \u00feekkingu.<\/li>\n<li>N\u00e1tt\u00faruhyggja \u00fatilokar \u00feekkingarfr\u00e6\u00f0ilegan or\u00f0afor\u00f0a.<\/li>\n<\/ol>\n<p>Kornblith svarar \u00feessum r\u00f6kum gegn n\u00e1tt\u00faruhyggju og \u00e1 sama t\u00edma s\u00fdnir hann hvers e\u00f0lis n\u00e1tt\u00faruhyggja hans er og hversu miki\u00f0 n\u00e1tt\u00faruhyggja hefur \u00fer\u00f3ast fr\u00e1 \u00fev\u00ed a\u00f0 Quine, Goldman og fleiri l\u00f6g\u00f0u hana til. A\u00f0 lokum dregur hann \u00e1lyktanir af \u00feessari deilu og telur hana a\u00f0 miklu leyti sn\u00faast um sj\u00e1lfst\u00e6\u00f0i heimspekinnar - sem hann sj\u00e1lfur hefur engar \u00e1hyggjur af.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>N\u00e1tt\u00faruhyggja (e. naturalism) \u00ed heimspeki gengur almennt \u00fat \u00e1 a\u00f0 tengja heimspeki vi\u00f0 n\u00e1tt\u00faruv\u00edsindi og jafnvel gera hana a\u00f0 hluta n\u00e1tt\u00faruv\u00edsinda. \u00cd \u00feekkingarfr\u00e6\u00f0i m\u00e1 tengja n\u00e1tt\u00faruhyggju vi\u00f0 utanhyggju - s\u00e9rstaklega \u00e1rei\u00f0anleikahyggju - og skilja hana sem tilraun til a\u00f0 rannsaka &hellip; <a href=\"https:\/\/uni.hi.is\/esmari\/kennsla\/inngangur-ad-thekkingarfraedi\/kennsluaaetlun-2017\/vii-natturuleg-thekkingarfraedi-og-a-priori-thekking\/\">Halda \u00e1fram a\u00f0 lesa <span class=\"meta-nav\">&rarr;<\/span><\/a><\/p>\n","protected":false},"author":414,"featured_media":0,"parent":811,"menu_order":7,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-1032","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/uni.hi.is\/esmari\/wp-json\/wp\/v2\/pages\/1032","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/uni.hi.is\/esmari\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/uni.hi.is\/esmari\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/uni.hi.is\/esmari\/wp-json\/wp\/v2\/users\/414"}],"replies":[{"embeddable":true,"href":"https:\/\/uni.hi.is\/esmari\/wp-json\/wp\/v2\/comments?post=1032"}],"version-history":[{"count":8,"href":"https:\/\/uni.hi.is\/esmari\/wp-json\/wp\/v2\/pages\/1032\/revisions"}],"predecessor-version":[{"id":1377,"href":"https:\/\/uni.hi.is\/esmari\/wp-json\/wp\/v2\/pages\/1032\/revisions\/1377"}],"up":[{"embeddable":true,"href":"https:\/\/uni.hi.is\/esmari\/wp-json\/wp\/v2\/pages\/811"}],"wp:attachment":[{"href":"https:\/\/uni.hi.is\/esmari\/wp-json\/wp\/v2\/media?parent=1032"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}