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Social Studies
Social Studies

WHAP - Part B: Continuity and Change-Over-Time
WHAP - Part B: Continuity and Change-Over-Time

Foucault`s Deconstruction of the Subject: A Feminist Epistemological
Foucault`s Deconstruction of the Subject: A Feminist Epistemological

... Through assertions of the inevitability of self-referential discourse, Foucault not only provides a descriptive analysis but also attributes the lack of sovereign author to a status of language which is already unfolding. He does this while utilizing Nietzsche’s death of God/man as a reference. In T ...
is there a moral code regardless of time and place?
is there a moral code regardless of time and place?

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AP World History - Overview
AP World History - Overview

... to include in the course? Would you pick a set of important names, dates, and events, or concentrate more on trends that affect the greatest number of people? As the Test Development Committee says, “The purpose of the AP World History course is to develop greater understanding of the evolution of g ...
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Bankfields Primary School History Policy June 2015

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History Years 3 to 6 - Ashley Junior School

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theoretical framework and genesis of cultural materialism
theoretical framework and genesis of cultural materialism

... to political regulation of the social development. Reductionism has never been a Marxist methodological principle; on the contrary, the classics of Mar­ xism rejected it, stressing the autonomy of spheres of public life, such as politics or culture (although history critics have tried to put the mat ...
martin heidegger and paul kurtz on humanism
martin heidegger and paul kurtz on humanism

... ground, becomes a metaphysics. This makes sense for a fundamental ontologist. We first ask about Being to explain the things-that-are. With another twist Heidegger says that to determine the nature of the human being it is proper for every metaphysics to be humanistic. The failure of humanism is to ...
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Primary History: Getting to grips with the new

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The failure of the Communist experiment

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Common Ground? Links Between Sports Hiatory, Sports Geography

... providing a history of the present and a sociology of the past. They are two sides of the same coin. What these types of historical sociology have in common is that both involve the generation of knowledge about specific types of recurring phenomena—irrespective of the time frames involved. The othe ...
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Theoretical Schools - California State University, Bakersfield

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On the Complexities of Time and Temporality: Implications for World

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The Darwinian view of culture

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Is Economics a Value Free Science?

Session 15: Introduction to Utilitarianism
Session 15: Introduction to Utilitarianism

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Philosophy of history

The term philosophy of history refers to the theoretical aspect of history, in two senses. It is customary to distinguish critical philosophy of history from speculative philosophy of history. Critical philosophy of history is the ""theory"" aspect of the discipline of academic history, and deals with questions such as the nature of historical evidence, the degree to which objectivity is possible, etc. Speculative philosophy of history is an area of philosophy concerning the eventual significance, if any, of human history. Furthermore, it speculates as to a possible teleological end to its development—that is, it asks if there is a design, purpose, directive principle, or finality in the processes of human history. Part of Marxism, for example, is speculative philosophy of history. Another example is ""historiosophy"", the term coined by Gershom Scholem to describe his understanding of history and metaphysics. Though there is some overlap between the two aspects, they can usually be distinguished; modern professional historians tend to be skeptical about speculative philosophy of history.Sometimes critical philosophy of history is included under historiography. Philosophy of history should not be confused with the history of philosophy, which is the study of the development of philosophical ideas in their historical context.Speculative philosophy of history asks at least three basic questions: What is the proper unit for the study of the human past — the individual subject? The family, polis (""city"") or sovereign territory? The civilization or culture? Or the whole of the human species? Are there any broad patterns that we can discern through the study of the human past? Are there, for example, patterns of progress? Or cycles? Is history deterministic? Or are there no patterns or cycles, and is human history regulated by irregularity? Related to this is the study of individual agency and its impact in history, functioning within, or opposed to, larger trends and patterns. If history can indeed be said to progress or cycle, what is its ultimate direction or pattern? What (if any) is the driving force of the progress or of the cycles? What does it mean to know, explain and write history?↑ ↑ ↑
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