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Here is more on Critical Realism from one of my books:

Many forms of idealism and realism might increase our understandings. 
However, to a social scientist, since essences cannot be directly 
observed, their nature, or location, would be mostly irrelevant anyway. 
As a sociologist, I am building a new critical realist perspective 
called Structurization Theory <http://structurization.com/>^(TM). 
Aspects of it closely resemble the Critical Realism of British 
philosopher, Roy Bhaskar <http://www.criticalrealism.demon.co.uk/>, and 
even its more recent development into meta-Reality, but the approach 
which I have taken to critical realism differs from Bhaskar's 
perspective in certain areas.

Critical realism, like other systems of metaphysical or speculative 
realism, assumes some kind of ontology. This subject was established by 
Aristotle as one of the branches of metaphysics. Ontology considers 
issues of being, including the classification of existence into forms 
and rankings. If essences are unknowable, any Bahá?í ontology might 
focus instead on naming or categorizing their attributes. In my view, 
essences can only be accepted indirectly, as attributes, and through 
faith in divine Revelation. Critical realism, as I have been developing 
it, focuses upon these attributes of essences.

One of Bhaskar's more important contributions to theory or knowledge, in 
my view, concerns the mediation of the Actual (events) between the Real 
(underlying structures) and the Empirical (direct observation). Perhaps 
the most significant implication of this indirect or representative 
realism is a pragmatically fallibilist (relativist) epistemology (theory 
of knowledge and perception). Below are my modifications, in brief, to 
this three-tiered ontology of the Real (Essences), the Actual 
(Attributes), and the Empirical (Names).

  * Essences or unities, not the idealist conceptions of thought and
    consciousness, are the foundations of reality. Anything beyond
    agnosticism, or unknowingness, about these essences is imaginary.
  * Names (or structurizations) are identifications (observations), and
    organizations (classifications and relationships) of the
    individualized attributes of beings and things. Like Adam and Eve in
    the Garden of Eden, we, individually and collectively, identify the
    attributes of essences.
  * Attributes are the appearances, qualities, signs, or manifestations
    of essences. For example, agency (free will and action), such as the
    will to emancipation, might be considered as a rational attribute of
    the unity of humanity. Through agency, we can acquire other
    attributes. Similarly, the Golden Rule
    <http://www.bahaistudies.net/otherworks/golden_rule.pdf>, or
    behaving toward others as one would like them to behave toward
    oneself, may be a virtue of the unity of revealed religions.

Bhaskar's Critical Realism has often been contrasted with the practice 
theories of Pierre Bourdieu, Anthony Giddens (structuration theory), and 
others. Harold Garfinkel's ethnomethodology, which focuses on rule-based 
behavior, has also sometimes been seen as a practice theory. While 
Critical Realism uses indirect realism, practice theory uses 
rationalism. In Critical Realism, social reality or structure is the 
source of potential. Agency is individual willful action. However, in 
some practice theories, social action is explained through rational 
structures, not through real structures. Agency is potential.
---
Regards, Mark A. Foster, Ph.D.
29 domains: http://markfoster.net
Two books: http://bahaifaith.info
Clinical: http://fosterservices.com


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