<?xml version="1.0" encoding="utf-8"?>
<?xml-stylesheet href="client.xsl" type="text/xsl"?>
<article article-type="other">
<front>
<journal-meta>
<journal-id/>
<issn/>
<banner>
<href>banner.jpg</href>
<size width="100%"/>
</banner>
</journal-meta>
<article-meta>
<copyright></copyright>
<title-group>
<article-title>Dialects and Paradigms of Social <br/>Construction of Knowledge </article-title>
</title-group>

<author>Ahu Tun&#231;el and G&#252;ncel &#214;nkal </author>

<aff>Maltepe University, Turkey. </aff>

</article-meta></front>
<body>
<abstract>
<title>ABSTRACT</title>
<p> Contrary to classical epistemology, social epistemology - which asserts to be a representation of a contemporary understanding of epistemology for reconsidering the knowing activity as a shared experience between subjects, culture and different cognitive processes - mostly aims to leave the discussion about the possibility of certain and /or objective knowledge. The philosophical interest of social epistemology mainly concentrates on the determining a criterion for validity of this new sort of knowledge which is composed by beliefs, values and different point of views rather than approving truth claims of classical knowledge. In this relation, that is to say social epistemology rules out according to this criterion as a postulate and tries to conceive us that there is no longer need for classical epistemology and classical tension between object and subject for the sake of knowing truth. The multicultural, inter-subjective, tolerant paradigm of social epistemology indicates us that there is not any absolute truth and centralism for reality. By that, all truth claims depend upon historical and social processes; concepts are considered as common-sense, truths as validity, belief and values as coincidences. </p><p><italic>Keywords: </italic>Social epistemology, Truth, Politics of knowledge, Multiculturalism. </p>
</abstract>
<fpdf>
<href>pdflogo.jpg</href>
<hpdf>VIE252</hpdf>
</fpdf>
</body>
</article>
