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Epistemology, as I understand it, is a branch of philosophy especially concerned with general questions about how we can know various things or at least justify our beliefs about them. It questions what counts as evidence and what are reasonable sources of doubt. Traditionally, episte-mology focuses on pervasive and apparently basic assumptions covering a wide range of claims to knowledge or justified belief rather than very specific, practical puzzles. For example, traditional epistemologists ask "How do we know there are material objects?" and not "How do you know which are the female beetles?" Similarly,moralepistemology, as I understand it, is concerned with general questions about how we can know or justify our beliefs about moral matters. Its focus, again, is on quite general, pervasive, and apparently basic assumptions about what counts as evidence, what are reasonable sources of doubt, and what are the appropriate procedures for justifying particular moral claims.

Constructivism is regarded as increasingly important in International Relations. More often than not the approach is related to the issue of identity. Constructivism and identity are, however, in a dangerous liaison. This article argues that Alexander Wendt's constructivism needs identity as a central concept but that this very concept threatens to undermine the possibility of his constructivism. It is further suggested that this problem has some relevance to other constructivist approaches positioned in the middle ground between rationalist and reflectivist theorizing. The argument is illustrated with a consideration of the debates around the redefinition of the role of the Federal Republic of Germany to include the possibility of German military involvement abroad.

In Political Liberalism, John Rawls describes a metaethical procedure -- political constructivism -- whereby political theorists formulate political principles by assembling and reworking ideas from the public political culture. To many of his moral realist and moral constructivist critics, Rawls's procedure is simply a recent version of the "popular moral philosophy" that Kant excoriates in the Groundwork for the Metaphysics of Morals. In this article, I defend the idea of political constructivism on philosophical and political grounds. Initially, I argue that political constructivism is the best available methodology for self-legislating, socially embedded and fallible human beings; then I show that political constructivism may produce principles that could garner the principled assent of Euro-American Muslims such as Taha Jabir Al-Alwani. The article concludes by considering how political constructivism might be employed to formulate new political principles for Euro-American societies experiencing and confronting the Islamic revival. Adapted from the source document.

This article explores the concept of diaspora in relation to constructivism within IR theory. It begins by investigating the origins, definition and implications of the phenomenon of diaspora, before focusing on issues concerning identity interpenetration and multiple loyalties. Consequently, the article outlines diaspora's relationship to constructivism, particularly in terms of identity formation and the self/other dyad, as well as in the analysis of culture and transnational norms, and concludes by examining the challenges and possibilities diaspora poses for constructivist IR theory. Acting as both commentary and conjecture, this article serves as a conceptual overview of diaspora, while arousing intellectual concern for what will be a dominant issue of emerging identity politics in the twenty-first century. Adapted from the source document.

This article explores the concept of diaspora in relation to constructivism within IR theory. It begins by investigating the origins, definition and implications of the phenomenon of diaspora, before focusing on issues concerning identity interpenetration and multiple loyalties. Consequently, the article outlines diaspora's relationship to constructivism, particularly in terms of identity formation and the self/other dyad, as well as in the analysis of culture and transnational norms, and concludes by examining the challenges and possibilities diaspora poses for constructivist IR theory. Acting as both commentary and conjecture, this article serves as a conceptual overview of diaspora, while arousing intellectual concern for what will be a dominant issue of emerging identity politics in the twenty-first century.

This concept paper originates from a bigger documentation, and it attempts to examine the importance of constructivism in building intellectual leaders of characters in Malaysia. It analyses the history and evolution of constructivism. Various theories of learning have been considered but constructivism is imperative as it provides strong theoretical as well as pedagogical links to various methods to teaching and learning. Due to the nature of this paper, it adopts content analysis as its methodological approach. It is found that constructivism offers learning and training principles that suit a military learning environment, referred to by scholars in European countries as military pedagogy. This is because all criteria that are critical for building 'the guardians' of a nation, who must be intellectual leaders of characters, such as meaningful classroom engagement, higher order thinking skills, and collaboration, derive from constructivism. Article DOI: https://dx.doi.org/10.20319/pijss.2017.s31.467480 This work is licensed under the Creative Commons Attribution-Non-commercial 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc/4.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, CA 94042, USA.

If evaluators do not borrow from the natural and social sciences for their methods, what do their enquiries look like? Many who seek to answer that question pursue naturalistic or case study or qualitative approaches, conceived of as a reaction to scientism to produce a more faithful response to the social and political nature of the world being evaluated. Among those approaches is constructivism, familiar in the philosophy of science, science education and psychology. This is a general critique of science for its failure to acknowledge that theories and realities are not 'out there' waiting to be discovered or uncovered, but are constructed in the minds of individuals or in the discourses of groups. This article looks critically at constructivism as it has appeared in the field of evaluation and presents it as an overreaction to the problems of objective reality.

Abstract
In these comments, I share some remarks concerning two main points lying at the core of Gava's book Kant's Critique of Pure Reason and the Method of Metaphysics: Gava's reconstruction and account of a transcendental deduction, its relation to a metaphysical deduction, and more specifically his reading of the B-Deduction. I will discuss Gava's arguments in order to highlight the key tenets of his interpretation and raise questions related to (1) the meaning and scope of the notion of 'transcendental'; and (2) the commitment to – and the extent of – what we might call 'cognitive constructivism'.