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Abstract
Bayesianism is the predominant philosophy of science in North-America, the most important school of statistics world-wide, and the general version of the rational-choice approach in the social sciences. Although often rejected as a theory of actual behavior, it is still the benchmark case of perfect rationality. The paper reviews the development of Bayesianism in philosophy, statistics and decision making and questions its status as an account of perfect rationality. Bayesians, who otherwise are squarely in the empiricist camp, invoke a priori reasoning when they recommend Bayesian methods - a recommendation that is not justified by their own standards.

The aim of John Searle's philosophy of society is to provide a foundation for the social sciences. Arguing that the study of social reality needs to be based on a philosophy of language, Searle claims that sociology has little to offer since no sociologist ever took language seriously. Attacking Durkheim head-on, Searle not only claims that Durkheim's project differs from his own but also that Durkheim's sociology has serious shortcomings. Opposing Searle, this paper argues that Durkheim's account of social reality is still viable and that Searle's attack backfires on his own theoretical project.

The chief feature of Gadamer's philosophy is his claim that the humanities obey their own rules concerning reading texts and ensuring certitude. The promise of certitude is illusory, however, and the discourses on interpretation by him and his leading disciples are too confused to instruct the reader. His own sketch of his philosophy, published in his autobiographic Philosophical Apprenticeship, and its reflection in Gadamer and Hermeneutics (Hugh J. Silverman, ed.), shows this and reveals him as still too insensitive to the national tragedy of the Third Reich, which he witnessed.

La obra realiza un seguimiento selectivo del concepto "poder" desde Maquiavelo hasta Carlos Marx. Partiendo de las aporías que ha planteado la Filosofía Moderna, se interroga acerca de la posibilidad de construir una teoría del poder coherente y efectiva que continúe con la idea de Emancipación e Igualdad, extraída del campo de la historia democrática de Occidente, pero sin recaer en los problemas y supuestos erróneos que había planteado el pensamiento de izquierda clásico. Para ello analiza críticamente la propuesta de una democracia radical y el cambio en el concepto de hegemonía política que propone Ernesto Laclau, manteniendo los ideales de una expansión de la libertad y la igualdad en el marco de la emancipación humana que funciona como un ideal regulativo que nunca se agota ni se alcanza definitivamente. ; --- The book makes a selective monitoring of the concept "power" from Machiavelli to Karl Marx. Based on the aporias that modern philosophy has been raised, will be questioned about the possibility of constructing a coherent theory of power and effective to continue with the idea of Emancipation and Equality from the field of democratic history of the West, but without falling into erroneous assumptions and the problems that had arisen from the classic leftist thinking. To do so, critically examines the proposal for a radical democracy and change in the concept of political hegemony Ernesto Laclau suggests that maintaining the ideals of an expansion of freedom and equality in the context of human emancipation that functions as a regulative ideal that never runs out or reaches final.

The place (or absence) of God in Nietzsche's thought remains central and controversial. Nietzsche's proclamation of 'the death of God' is one of the most famous (and parodied) slogans in modern philosophy, seeming to encapsulate the nineteenth-century loss of religious faith in the affirmation that God has "turned out to be our oldest lie" and yet the nature of Nietzsche's own 'theology' is far from clear. This volume engages with Nietzsche's arguments about God, theology, and religion. The volume extends the discussion to an engagement of Nietzsche with alternative models of God, with ancient Greek religions, and with discussions of diversity (race, class, gender, sex) in dis/conjunction with religion. The chapters examine Nietzsche's genealogy of religion and his claims about the place of God and theology in the history of Western thought ("that faith of the Christians, which was also Plato's faith"), as well as his engagements with alternative conceptions of God. The volume also examines the historical and contemporary reception of Nietzsche's arguments about God by religious and non-religious thinkers, asking to what extent Nietzsche's philosophy of God speaks to the challenges of today's globalized philosophy and religion

From Merleau-Ponty's phenomenology we can see that the point of view of corporeality is directly related to the challenge of education, the body is not taken as an object in space and time, or in motion, defined exclusively as A set of parts. The relationship between philosophy and art is fundamental to think human formation and education in the terms we are researching here, because it is the very foundation of knowledge, from an attitude of perceptive experience with the world in which we are inserted. Thus, in this article we will demonstrate that art is close to philosophy and education, since it is impossible to philosophize by denying the human condition, since this action intends to unveil the original meaning of being. Therefore, instead of denying it, it is necessary to assume it. Finally, looking at Merleau-Ponty's research, we can understand the arduous task of confronting the mystery of sensibility in the sphere of education, admitting art as an infinite task and philosophy as an unfinished reflection, and identifying the ambiguities and contradictions that permeate our lives.

This introduction to "A Symposium on Leo Strauss and His Students" briefly describes the three contributions that follow, noting that the authors all dissent from Strauss & Straussians in that they doubt that philosophy can truthfully liberate human beings from a natural orientation toward morality & God, though they do acknowledge that Strauss helped clarify the complex relationship between reason & faith. This author contends that he is confronted with a postmodern interpretive nightmare in that each contributor says what he thinks is true about Strauss & Straussians but in a way that defends his own views of the relationships among theology, morality, philosophy, & politics. Strauss separated these elements. In particular, he sought to purge the doctrine of philosophy, or the philosopher himself, of Christian elements. The philosopher is disoriented in the world of men, & political citizens experience his alienation & depersonalization of the world as a threat to their feeling at home in society. Lawler contends that only a whole human being, one who accepts all these elements & draws them together, can be open to the whole of life. J. Stanton

A Theory of Justice,' John Rawls's new book on social and legal philosophy, appears likely to become a monument of systematic thought comparable to Locke's Second Treatise of Government and Mill's Utilitarianism. It provides answers systematically to the most difficult questions of our time and promises to shape the thought and action of men for many years. Daniel Bell, a noted social scientist, has said that in Rawls "we can observe the development of a political philosophy which will go far to shape the last part of the 20th Century, as the doctrines of Locke and Smith molded the 19th."' . This Review, intended to introduce Rawls's thought to the broad legal community, will describe the structure of A Theory of Justice,emphasize its fundamental concepts, and indicate the impact that its application to our legal system may have.

PSYCHOLOGY, SOCIOLOGY, ANTHROPOLOGY, AND PHILOSOPHY SCIENCES ECONOMIC, MANAGEMENT & MARKETING SCIENCES AGRICULTURAL, ENVIRONMENTAL & NATURAL SCIENCES LEGAL, LEGISLATION AND POLITICAL SCIENCES

PSYCHOLOGY, SOCIOLOGY, ANTHROPOLOGY, AND PHILOSOPHY SCIENCES ECONOMIC, MANAGEMENT & MARKETING SCIENCES AGRICULTURAL, ENVIRONMENTAL & NATURAL SCIENCES LEGAL, LEGISLATION AND POLITICAL SCIENCES

PSYCHOLOGY, SOCIOLOGY, ANTHROPOLOGY, AND PHILOSOPHY SCIENCES ECONOMIC, MANAGEMENT & MARKETING SCIENCES AGRICULTURAL, ENVIRONMENTAL & NATURAL SCIENCES LEGAL, LEGISLATION AND POLITICAL SCIENCES

PSYCHOLOGY, SOCIOLOGY, ANTHROPOLOGY, AND PHILOSOPHY SCIENCES ECONOMIC, MANAGEMENT & MARKETING SCIENCES AGRICULTURAL, ENVIRONMENTAL & NATURAL SCIENCES LEGAL, LEGISLATION AND POLITICAL SCIENCES

Preface and acknowledgments -- Introduction -- Ancient heroism: managing heroically -- Greek rationalism: managing truthfully -- Italian renaissance: managing for and by power -- French rationalism: managing rationally -- British empiricism: managing empirically -- Positivism: managing scientifically i -- Critical rationalism: managing scientifically ii -- German romanticism: managing as an artist -- Heroic individualism: managing as an aristocrat -- Psychoanalysis and psychiatry: managing mind -- French existentialism: managing, freedom, and responsibility -- Postmodernism: managing without foundations -- Conclusion: philosophy as remedy

Presents a clear and structured analysis of the Philosophy of Social Science across each of its main disciplines: Anthropology, Sociology, History, Economics and Geography. Using a range of examples from specific social sciences, the book both identifies the practical and theoretical procedures involved in the identification of the object and, at the same time, raises questions about the very objectivity of these procedures in analyzing the object