Sentence examples for doctrine of method from inspiring English sources

The Critique of Pure Reason, after an introduction, is divided into two parts of very different lengths: A Transcendental Doctrine of Elements, running to almost 400 pages in a typical edition, followed by a Transcendental Doctrine of Method, which reaches scarcely 80 pages.

It also points towards the Kantian view, later emphasized in the Transcendental Doctrine of Method, that reason's theoretical and practical interests ultimately form a higher unity.

He expands on the point in the first Critique's Doctrine of Method, in the section entitled, "The Discipline of Pure Reason"; cf. Bx ff.

The mind also appears a few times in the Doctrine of Method, particularly in a couple of glosses of the attack mounted against the Paralogisms.

By contrast, the name of Hume does not appear in either the Introduction or the Transcendental Analytic in the first (A) edition (1781): it appears only in the Transcendental Doctrine of Method at the very end of the book, in a discussion of "skepticism" versus "dogmatism" in metaphysics (where Hume's skepticism about causation, in particular, is finally explicitly discussed).

Kant's critical philosophy of mathematics finds fullest expression in the section of the Critique of Pure Reason entitled "The Discipline of Pure Reason in Dogmatic Use", which begins the second of the two main divisions of the Critique, the "Transcendental Doctrine of Method".

He is best known for his memoir Doctrine of Chances: A method of calculating the probabilities of events in play, which was first printed in 1618 and dedicated to Newton.

Some historians and sociologists of science maintained that choices of doctrine and method are always open in the course of scientific practice.

This leads to the third problem, whether there are major inconsistencies of doctrine or method in the Politics.

Abraham de Moivre also wrote extensively on the subject in De mensura sortis: Seu de Probabilitate Eventuum in Ludis a Casu Fortuito Pendentibus of 1711 and its extension The Doctrine of Chances or, a Method of Calculating the Probability of Events in Play of 1718.

This required a new doctrine of evidence and a new method of inquiry, and led to what the historian Barbara Shapiro has called "the culture of fact": the idea that an observed or witnessed act or thing — the substance, the matter, of fact — is the basis of truth and the only kind of evidence that's admissible not only in court but also in other realms where truth is arbitrated.