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1.
Nam-In Lee 《Husserl Studies》2010,26(2):131-145
In this paper, I will examine the possibility of first philosophy from a phenomenological point of view. I will do this by
assessing Levinas’s criticism of Husserl’s conception of first philosophy. In Sect. 1, I will delineate Husserl’s conception of first philosophy. In Sect. 2, I will introduce Levinas’s conception of ethics as first philosophy and sketch out his criticism of Husserl’s conception
of first philosophy. In Sect. 3, I will assess Levinas’s criticism of Husserl’s conception and show that from a phenomenological point of view, it is possible
to develop first philosophy only in a relative sense and not in an absolute sense. The possibility of first philosophy in
a relative sense implies that both Husserl’s and Levinas’s conceptions of first philosophy have some limitations and should
be revised, since in a certain way, they are each conceived from an absolute point of view. In Sect. 4, I will show that the conception of first philosophy in a relative sense is a phenomenological one and sketch out some basic
features of first philosophy in a relative sense. 相似文献
2.
张伟 《Frontiers of Philosophy in China》2009,4(1):130-142
E. Husserl’s reflections in Logical Investigations on “intentional feelings” and “non-intentional feelings” are significant in both his later ethical explorations and M. Scheler’s
thought on ethics. Through the incorporation of the views of Husserl and Scheler, we find that the phenomenology of the intentional
feeling-acts is not only the foundation of the non-formal ethics of values in Scheler’s phenomenology, but also at least the
constitutive foundation of the ethics of Husserl’s first orientation.
Translated by Yu Xin and Zhang Wei from Huazhong keji daxue xuebao 华中科技大学学报 (Journal of Huazhong University of Science and Technology), 2007, (6): 14–20 相似文献
3.
Edmund Wall 《Philosophia》2008,36(2):237-249
4.
Benjamin D. Crowe 《The Journal of Ethics》2010,14(1):53-79
Recent years have witnessed a rehabilitation of early German Romanticism in philosophy, including a renewed interest in Romantic
ethics. Friedrich Schlegel (1772–1829) is acknowledged as a key figure in this movement. While significant work has been done
on some aspects of his thought, his views on ethics have been surprisingly overlooked. This essay aims to redress this shortcoming
in the literature by examining the core themes of Schlegel’s ethics during the early phase of his career (1793–1801). I argue
that Schlegel’s position stands out against both the dominant Kantianism of his era, as well as against some of fellow Romantics.
I show how Schlegel anticipates contemporary philosophers such as Bernard Williams, Harry Frankfurt, John McDowell, and Stanley
Cavell in both his criticisms of traditional moral theory and in his attempts to develop a positive position. 相似文献
5.
Igor Primoratz 《The Journal of Ethics》2011,15(4):371-386
Any plausible position in the ethics of war and political violence in general will include the requirement of protection of
civilians (non-combatants, common citizens) against lethal violence. This requirement is particularly prominent, and particularly
strong, in just war theory. Some adherents of the theory see civilian immunity as absolute, not to be overridden in any circumstances
whatsoever. Others allow that it may be overridden, but only in extremis. The latter position has been advanced by Michael
Walzer under the heading of “supreme emergency.” In this paper, I look into some of the issues of interpretation and application
of Walzer’s “supreme emergency” view and some of the criticisms that have been levelled against it. I argue that Walzer’s
view is vague and unacceptable as it stands, but that the alternatives proposed by critics such as Brian Orend, C.A.J. Coady,
and Stephen Nathanson are also unattractive. I go on to construct a position that is structurally similar to Walzer’s, but
more specific and much less permissive, which I term the “moral disaster” view. According to this view, deliberate killing
of civilians is almost absolutely wrong. 相似文献
6.
Vrinda Dalmiya 《Sophia》2009,48(3):221-235
In this paper I compare two very different deployments of love in ethics. Swami Vivekananda's concept of ethical love ties
into the project of constructing an alternative masculinity for a colonized people; while feminist care ethics uses love to
escape the perceived masculinity of traditional ethical theory. Using Kenneth Goodpaster's distinction between ‘framework
questions’ and ‘application questions,’ I try to show that love in Practical Vedanta addresses the former while feminist care
ethics concerns itself with the latter. Even though this difference, I suggest, could be a function of their varying historical-political
contexts, the two issues need to be taken together for a more complete understanding of the ethical subject. 相似文献
7.
Christoph Lumer 《Ethical Theory and Moral Practice》2010,13(5):561-584
Being a formal and general as well as the most widely accepted approach to practical rationality, rational decision theory
should be crucial for justifying rational morals. In particular, acting morally should also (nearly always) be rational in
decision theoretic terms. After defending this thesis, in the critical part of the paper two strategies to develop morals
following this insight are criticized: game theoretical ethics of cooperation and ethical intuitionism. The central structural
objections to ethics of cooperation are that they too directly aim at the rationality of moral action and that they to do
not encompass moral values or a moral desirability function. The constructive half of the paper takes up these criticisms
by developing a two-part strategy to bring rationality and morals in line. The first part is to define ‘moral desirability’.
This is done, using multi-attribute utility theory, by equating several adequate components of an individual’s comprehensive
(rational) utility function with the moral desirability function. The second part is to introduce mechanisms, institutions,
in particular socially valid moral norms, that provide further motivation for acting in accordance with morals. 相似文献
8.
Michael R. Kelly 《Husserl Studies》2008,24(1):15-30
Those familiar with contemporary continental philosophy know well the defenses Husserlians have offered of Husserl’s theory
of inner time-consciousness against post-modernism’s deconstructive criticisms. As post-modernism gives way to Deleuzean post-structuralism,
Deleuze’s Le bergsonisme has grown into the movement of Bergsonism. This movement, designed to present an alternative to phenomenology, challenges
Husserlian phenomenology by criticizing the most “important… of all phenomenological problems.” Arguing that Husserl’s theory
of time-consciousness detailed a linear succession of iterable instants in which the now internal to consciousness receives
prejudicial favor, Bergsonism concludes that Husserl derived the past from the present and cannot account for the sense of
the past, which differs in kind from the present. Consequently, everything on Husserl’s account remains present and his theory
cannot accommodate for time’s passage. In this paper, I renew the Husserlian defense of Husserl’s theory of time-consciousness
in response to the recent movement of Deleuzean Bergsonism. Section one presents Bergsonism’s notion of the past in general
and its critique of Husserl’s theory of time-consciousness. Section two presents a rejoinder to Bergsonism’s critique of Husserl,
questioning (1) its understanding of the living-present as linearly extended, (2) its conflation of the living-present with
Husserl’s early schema-apprehension interpretation, and (3) its failure to grasp Husserl’s revised understanding of primary
memory as a result of (2). In conclusion, I suggest that Husserl’s theory of retention might articulate a notion of the past
more consistent with Bergson than Bergsonism itself.
相似文献
Michael R. KellyEmail: |
9.
Nam-In Lee 《Husserl Studies》2007,23(3):229-246
It is the aim of this paper to assess Levinas’s criticism of Husserl’s concept of evidence. In Sect. 1, I will summarize Levinas’s
criticism of Husserl’s concept of evidence. In Sect. 2, I will delineate Husserl’s concept of experience and in Sect. 3, I
will try to define the concept of evidence in Husserl. In Sect. 4–6, I will assess Levinas’s criticism of Husserl’s concepts
of evidence and show that Levinas’s criticism of Husserl’s concept of evidence is out of the mark, since it is based on a
total misunderstanding of Husserl’s concepts of evidence. 相似文献
10.
John B. Brough 《Husserl Studies》2011,27(1):27-40
I argue in this essay that Edmund Husserl distinguishes three levels within time-consciousness: an absolute time-constituting
flow of consciousness, the immanent acts of consciousness the flow constitutes, and the transcendent objects the acts intend.
The immediate occasion for this claim is Neal DeRoo’s discussion of Dan Zahavi’s reservations about the notion of an absolute
flow and DeRoo’s own efforts to mediate between Zahavi’s view and the position Robert Sokolowski and I have advanced. I argue
that the flow and the tripartite distinction it introduces into consciousness is firmly grounded in Husserl’s texts and is
philosophically defensible. The absolute flow is distinct but inseparable from what it constitutes. It is intentional in
a nonobjectivating way, and accounts for the awareness I have of my individual acts of consciousness and of the unity and
continuity of my conscious life. In its absence, consciousness would become an incoherent stream of episodic acts. There
is nothing mysterious about the flow. What would be mysterious is consciousness without the flow. 相似文献
11.
12.
Mari Mikkola 《Res Publica》2007,13(4):361-380
Some feminist gender sceptics hold that the conditions for satisfying the concept woman cannot be discerned. This has been taken to suggest that (i) the efforts to fix feminism’s scope are undermined because of
confusion about the extension of the term ‘woman’, and (ii) this confusion suggests that feminism cannot be organised around
women because it is unclear who satisfies woman. Further, this supposedly threatens the effectiveness of feminist politics: feminist goals are said to become unachievable,
if feminist politics lacks a clear subject matter. In this paper, I argue that such serious consequences do not follow from
the gender sceptic position.
I presented an earlier version of this paper at the ‘Stirling Political Philosophy Group’ meeting and am grateful to those
present for their constructive criticisms. I am also grateful to Alan Millar, the anonymous referees for this journal and
Jenny Saul (who has read more than one version of this paper!) for their detailed and extremely helpful comments and suggestions. 相似文献
13.
Obstetric Ultrasound and the Technological Mediation of Morality: A Postphenomenological Analysis 总被引:2,自引:0,他引:2
Peter-Paul Verbeek 《Human Studies》2008,31(1):11-26
This article analyzes the moral relevance of technological artifacts and its possible role in ethical theory, by taking the
postphenomenological approach that has developed around the work of Don Ihde into the domain of ethics. By elaborating a postphenomenological
analysis of the mediating role of ultrasound in moral decisions about abortion, the article argues that technologies embody
morality and help to constitute moral subjectivity. This technological mediation of the moral subject is subsequently addressed
in terms of Michel Foucault’s ethical position, in which ethics is about actively co-shaping one’s moral subjectivity. Integrating
Foucauldian ethics and postphenomenology, the article argues that the technological mediation of moral subjectivity should
be at the heart of an ethical approach that takes the moral dimensions of technology seriously.
相似文献
Peter-Paul VerbeekEmail: |
14.
Meyers C 《Science and engineering ethics》2004,10(2):269-276
Much of the work in professional ethics sees ethical problems as resulting from ethical ignorance, ethical failure or evil
intent. While this approach gets at real and valid concerns, it does not capture the whole story because it does not take
into account the underlying professional or institutional culture in which moral decision making is imbedded. My argument
in this paper is that this culture plays a powerful and sometimes determinant role in establishing the nature of the ethical
debate; i.e., it helps to define what are viable action options, what is the organization’s genuine mission, and what behaviors
will be rewarded or criticized. Given these conclusions, I also argue that consulting ethicists need more than an understanding
of ethics theory, concepts and principles; they also need a sufficiently rich understanding of organizational culture and
a willingness and an ability to critique that culture.
An earlier version of this paper was presented at the “Ethics and Social Responsibility in Engineering and Technology” meeting,
New Orleans, 2003. 相似文献
15.
16.
Dr. Caroline Whitbeck 《Science and engineering ethics》1995,1(3):299-308
In this paper I outline an “agent-centered” approach to learning ethics. The approach is “agent-centered” in that its central
aim is to prepare students toact wisely and responsibly when faced with moral problems. The methods characteristic of this approach are suitable for integrating
material on professional and research ethics into technical courses, as well as for free-standing ethics courses.
The analogy I draw between ethical problems and design problems clarifies the character of ethical problems as they are experienced
by those who must respond to them. It exposes the mistake, common in ethics teaching, of misrepresenting moral problems as
multiple-choice problems, especially in the form of ‘dilemmas’, that is, a forced choice between two unacceptable alternatives.
Furthermore, I clarify the importance for responsible practice of recognizing any ambiguity in the problem situation.
To foster in students the skills they need, teaching examples should preserve the open-ended, multiply-constrained, and ambiguous
character of problem situations as experienced by the agent. I give guidelines for constructing open-ended scenarios that
present moral problems much as an agent would experience them — guidelines which strongly influenced the construction of ‘cases’
in the latest edition of “On Being a Scientist” — and I discuss how to present historical cases and cases from the instructor’s
own experience to best foster agent-centered learning.
This paper is a modification of material originally included in the handbook which accompanied the AAAS Seminar “Teaching
Ethics in Science and Engineering”, 10–11 February 1993. 相似文献
17.
Cynthia Willett 《Continental Philosophy Review》2012,45(1):1-22
Perhaps no other novel has received as much attention from moral philosophers as South African writer J. M. Coetzee’s Disgrace. The novel is ethically compelling and yet no moral theory explains its force. Despite clear Kantian moments, neither rationalism
nor self-respect can account for the strange ethical task that the protagonist sets for himself. Calling himself the dog man,
like the ancient Cynics, this shamelessly cynical protagonist takes his cues for ethics not from humans but from animals.
He does not however claim much in the way of empathy or understanding of animals, and his own odd motives remain a puzzle
throughout the stages of his ethical transformation. Many scholars approach Coetzee’s text through an ethics of alterity,
and even argue that Disgrace is exemplary in this regard. Kristeva’s rendition of alterity ethics brings us close to the novel’s vision, and yet the novel
points towards a more primordial basis for ethics in the search for meaning through the human encounter with other animal
species. 相似文献
18.
Seth Shabo 《Philosophical Studies》2011,154(3):361-371
Peter van Inwagen has developed two highly influential strategies for establishing incompatibilism about causal determinism
and moral responsibility. These have come to be known as ‘the Direct Argument’ and ‘the Indirect Argument,’ respectively.
In recent years, the two arguments have attracted closely related criticisms. In each case, it is claimed, the argument does
not provide a fully general defense of the incompatibilist’s conclusion. While the critics are right to notice these arguments’
limitations, they have not made it clear what the problem with the arguments is supposed to be. I suggest three possibilities,
arguing that none proves to be well founded. I conclude that the scope of these arguments is fully adequate for their defenders’
purposes. 相似文献
19.
James Harold 《Dao》2011,10(1):71-84
In this essay I argue that if Kantian and consequentialist ethical theories are vulnerable to the so-called “problem of alienation,”
a virtue ethics based on Xunzi’s ethical writings will also be vulnerable to this problem. I outline the problem of alienation,
and then show that the role of ritual (li) in Xunzi’s theory renders his view susceptible to the problem as it has been traditionally understood. I consider some replies
on Xunzi’s behalf, and also discuss whether the problem affects other Confucian and eudaimonian approaches to virtue ethics.
I close by considering some solutions to the problem and the affect that this result has on the argumentative dialectic between
the three major ethical traditions. 相似文献
20.
Lisa Guenther 《Human Studies》2011,34(3):257-276
Psychiatrist Stuart Grassian has proposed the term “SHU syndrome” to name the cluster of cognitive, perceptual and affective
symptoms that commonly arise for inmates held in the Special Housing Units (SHU) of supermax prisons. In this paper, I analyze
the harm of solitary confinement from a phenomenological perspective by drawing on Husserl’s account of the essential relation
between consciousness, the experience of an alter ego and the sense of a real, Objective world. While Husserl’s prioritization
of transcendental subjectivity over transcendental intersubjectivity underestimates the degree to which first-person consciousness
is constitutively intertwined with the embodied consciousness of others, Husserl’s phenomenology nevertheless provides a fruitful
starting-point for a philosophical engagement with the psychiatric research on solitary confinement. 相似文献