共查询到20条相似文献,搜索用时 31 毫秒
1.
Sanford Goldberg 《Erkenntnis》2008,69(2):165-187
Frege’s ‘differential dubitability’ test is a test for differences in cognitive value: if one can rationally believe that
p while simultaneously doubting that q, then the contents p and q amount to different ‘cognitive values’. If subject S is rational, does her simultaneous adoption of different attitudes towards p and q require that the difference between p and q (as cognitive values) be transparent to her? It is natural to think so. But I argue that, if attitude anti-individualism
is true, then rational differential dubitability does not presuppose that differences in cognitive value are transparent.
The significance of this argument lies in what it tells us, both about the notion of cognitive value and its relation to the
differential dubitability test, but also about the prospects for a Burge-type position which aims to combine attitude anti-individualism
with a (qualified) reliance on the differential dubitability test.
相似文献
Sanford GoldbergEmail: |
2.
Tom Froese 《Phenomenology and the Cognitive Sciences》2009,8(1):95-133
An important part of David Hume’s work is his attempt to put the natural sciences on a firmer foundation by introducing the
scientific method into the study of human nature. This investigation resulted in a novel understanding of the mind, which
in turn informed Hume’s critical evaluation of the scope and limits of the scientific method as such. However, while these
latter reflections continue to influence today’s philosophy of science, his theory of mind is nowadays mainly of interest
in terms of philosophical scholarship. This paper aims to show that, even though Hume’s recognition in the cognitive sciences
has so far been limited, there is an opportunity to reevaluate his work in the context of more recent scientific developments.
In particular, it is argued that we can gain a better understanding of his overall philosophy by tracing the ongoing establishment
of the enactive approach. In return, this novel interpretation of Hume’s ‘science of man’ is used as the basis for a consideration
of the current and future status of the cognitive sciences.
相似文献
Tom FroeseEmail: |
3.
Gregg Lambert 《Sophia》2008,47(3):293-310
This article responds to the question of the ‘implicit and presupposed theological turn of phenomenology’ by providing a close
reading of Jacques Derrida’s Le Toucher—Jean-Luc Nancy (2000 French/2005 English translation), particularly concerning what Derrida alludes to as ‘the Christian thinking of the
flesh’ in the French phenomenological tradition post-Husserl. In reading Derrida’s own text, the article identifies and then
performs a ‘cryptonomy’ of references to the ‘Christian body,’ and of the ‘return of religion.’ The article also focuses on
the more recent writings of Jean-Luc Nancy, especially Corpus (2000 French), concerning the body and its relationship to the concept of corporality (Leiblichkeit) from Husserl’s Ideas II.
相似文献
Gregg LambertEmail: |
4.
The main objective of the Flemish research project ‘Nanotechnologies for tomorrow’s society’ (NanoSoc) is to develop and try
out an interactive process as a suitable methodology for rendering nanoresearchers aware of underlying assumptions that guide
nanotech research and integrating social considerations into the research choices they face. In particular, the NanoSoc process
should sustain scientists’ capacities to address growing uncertainties on the strategic, scientific and public acceptance
level. The article elaborates on these uncertainties and involved dilemmas scientists are facing and proposes a process approach which addresses strategic uncertainty by alternating between ‘visioning’ and ‘technology assessment’; a process design which manages complexity by promoting reflexivity among scientists by exposing them to deliberations in civil society (social
experts, stakeholders, citizens) on plausible futures with nanotechnologies; and as an answer to societal ambivalence, certain
process quality requirements such as an attitude of perplexity or openness towards ‘plurality’ and an attitude of ‘temporary closure’, both in support
of understanding and learning from differences.
相似文献
Lieve GoordenEmail: |
5.
Albert Atkin 《Philosophia》2008,36(3):313-326
This paper traces a lost genealogical connection between Charles S. Peirce’s later theory of signs and contemporary work in
the philosophy of language by John Perry. As is shown, despite some differences, both accounts offer what might be termed
a multi-level account of meaning. Moreover, it is claimed that by adopting a ‘Peircian turn’ in his theory, Perry might overcome
alleged shortcomings in his account of cognitive significance.
相似文献
Albert AtkinEmail: |
6.
Michael Blome-Tillmann 《Philosophical Studies》2009,143(3):383-394
The paper discusses approaches to Epistemic Contextualism that model the satisfaction of the predicate ‘know’ in a given context C in terms of the notion of belief/fact-matching throughout a contextually specified similarity sphere of worlds that is centred
on actuality. The paper offers three counterexamples to approaches of this type and argues that they lead to insurmountable
difficulties. I conclude that what contextualists (and Subject-Sensitive Invariantists) have traditionally called the ‘epistemic
standards’ of a given context C cannot be explicated in terms of a contextually specified similarity sphere that is centred on actuality. The mentioned accounts
of epistemic relevance and thus the corresponding accounts of the context-sensitivity (or subject-sensitivity) of ‘knows’
are to be rejected.
相似文献
Michael Blome-TillmannEmail: |
7.
Dorothée Legrand 《Phenomenology and the Cognitive Sciences》2009,8(1):67-87
The notion of ‘givenness of consciousness’ needs further elucidation. On the one hand, I agree with Lyyra (this volume) that
one sense for ‘givenness of consciousness’ is not enough to account for consciousness and self-consciousness. On the other
hand, I will argue that Lyyra’s paper is problematic precisely because he fails to consider one basic sense for ‘givenness
of consciousness’. Lyyra and I thus agree that there must be (at least) two senses for ‘givenness of consciousness’; we disagree,
however about which modes of givenness are involved.
相似文献
Dorothée LegrandEmail: URL: http://dorotheelegrand.googlepages.com |
8.
Supernatural Miracles and Religious Inclusiveness 总被引:1,自引:1,他引:0
Morgan Luck 《Sophia》2007,46(3):287-293
In this paper I shall assess Clarke’s assertion that all definitions of miracles that purport to satisfy the criterion of
religious inclusiveness should substitute the term ‘supernatural’ for ‘non-natural’. In addition, I shall attempt to strengthen
Clarke’s conception of the supernatural by offering an analysis of what it means for something to be ‘above’ nature. Lastly,
I shall offer a new argument as to why Clarke’s intention-based definition of miracles is necessarily less religiously inclusive
than Mumford’s causation-based definition.
相似文献
Morgan LuckEmail: |
9.
Mark Allen Peterson 《Contemporary Islam》2007,1(3):247-264
The American press began to take notice of the Danish cartoons after they began to circulate outside of Europe. The press
primarily framed the events as a single problem of global interaction: an issue of ‘freedom of speech’ opposed to ‘religious
sensitivity.’ Much of the coverage permitted, within limits, a plurality of voices. Drawing on a case study of stories about
the ‘cartoon controversy’ in the Boston Globe, I argue that U.S. journalism is organized by a logic of objectivity that seeks to produce a ‘perspectiveless perspective
on all perspectives’ (Bourdieu, On television. New York: The New Press, 1998), showing voices on ‘both sides,’ simultaneously masked and contributed to the press’s reifying a series of events into a
single global ‘event,’ one that reflected a clash of Western and Islamic values.
相似文献
Mark Allen PetersonEmail: |
10.
Stephen Finlay 《Philosophical Studies》2009,143(3):315-340
This paper advances a reductive semantics for ‘ought’ and a naturalistic theory of normativity. It gives a unified analysis
of predictive, instrumental, and categorical uses of ‘ought’: the predictive ‘ought’ is basic, and is interpreted in terms
of probability. Instrumental ‘oughts’ are analyzed as predictive ‘oughts’ occurring under an ‘in order that’ modifer (the
end-relational theory). The theory is then extended to categorical uses of ‘ought’: it is argued that they are special rhetorical
uses of the instrumental ‘ought’. Plausible conversational principles explain how this end-relational ‘ought’ can perform
the expressive functions of the moral ‘ought’. The notion of an ‘ought-simpliciter’ is also discussed.
相似文献
Stephen FinlayEmail: |
11.
Karin van Nieuwkerk 《Contemporary Islam》2008,2(3):191-210
This article explores the emergent public sphere in Egypt in the early 1990s by analysing the debates about the ‘repentant’
artists. Many artists, mostly women but also a few men, stepped down from art for religious reasons. Some of them even started
to preach against art because they considered their former profession haram. The ‘repentance’ of so many famous performers led to fierce contestations in the media. Art became an issue par excellence
for debating notions of the ‘common good’ and the ‘good Muslim.’ Media were intensively used by secularists, conservative
Muslims, Islamists, the regime and repentant artists to publicise their version of Islam. The different voices in the debate
are analysed to investigate whether they constitute a counterpublic.
相似文献
Karin van NieuwkerkEmail: |
12.
Matteo Morganti 《Axiomathes》2009,19(1):73-85
In a recent paper, Jiri Benovsky argues that the bundle theory and the substratum theory, traditionally regarded as ‘deadly
enemies’ in the metaphysics literature, are in fact ‘twin brothers’. That is, they turn out to be ‘equivalent for all theoretical
purposes’ upon analysis. The only exception, according to Benovsky, is a particular version of the bundle theory whose distinguishing
features render unappealing. In the present reply article, I critically analyse these undoubtedly relevant claims, and reject
them.
相似文献
Matteo MorgantiEmail: |
13.
The compatibility between Western democracy and other cultures, and the desirability of democracy, are two important problems
in democratic theory. Following an insight from John Rawls’s later philosophy, and using some key passages in Mencius, I will show the compatibility between a ‘thin’ version of liberal democracy and Confucianism. Moreover, elaborating on Mencius’s
ideas of the responsibility of government for the physical and moral well-being of the people, the respectability of the government
and the ruling elite, and the competence-based limited political participation, I shall explore the Mencian criticisms of
some ‘thick’ democratic ideas. Through the discussion in this paper, I hope to show the relevance of Confucianism to contemporary
political philosophy and society.
相似文献
Tongdong BaiEmail: |
14.
Timothy Chappell 《Ethical Theory and Moral Practice》2007,10(3):255-265
I discuss Bernard Williams’ ‘integrity objection’ – his version of the demandingness objection to unreasonably demanding ‘extremist’
moral theories such as consequentialism – and argue that it is best understood as presupposing the internal reasons thesis.
However, since the internal reasons thesis is questionable, so is Williams’ integrity objection. I propose an alternative
way of bringing out the unreasonableness of extremism, based on the notion of the agent’s autonomy, and show how an objection
to this proposal can be outflanked by a strategy that also outflanks the ‘paradox of deontology.’
相似文献
Timothy ChappellEmail: |
15.
Neal Judisch 《Philosophical Studies》2008,140(3):299-318
Recent discussions of physicalism have focused on the question how the physical ought to be characterized. Many have argued
that any characterization of the physical should include the stipulation that the physical is non-mental, and others have
claimed that a systematic substitution of ‘non-mental’ for ‘physical’ is all that is needed for philosophical purposes. I
argue here that both claims are incorrect: substituting ‘non-mental’ for ‘physical’ in the causal argument for physicalism
does not deliver the physicalist conclusion, and the specification that the physical is non-mental is irrelevant to the task
of formulating physicalism as a substantive, controversial thesis.
相似文献
Neal JudischEmail: |
16.
Christoph Hoerl 《Phenomenology and the Cognitive Sciences》2008,7(4):485-500
It is sometimes claimed that non-human animals (and perhaps also young children) live their lives entirely in the present
and are cognitively ‘stuck in time’. Adult humans, by contrast, are said to be able to engage in ‘mental time travel’. One
possible way of making sense of this distinction is in terms of the idea that animals and young children cannot engage in
tensed thought, which might seem a preposterous idea in the light of certain findings in comparative and developmental psychology.
I try to make this idea less preposterous by looking into some of the cognitive requirements for tensed thought. In particular,
I suggest that tensed thought requires a specific form of causal understanding, which animals and young children may not possess.
相似文献
Christoph HoerlEmail: |
17.
Twine R 《Theoretical medicine and bioethics》2007,28(6):509-523
Drawing upon a concept of ‘critical bioethics’ [7] this paper takes a species-broad approach to the social and ethical aspects of enhancement. Critical Bioethics aims to foreground
interdisciplinarity, socio-political dimensions, as well as reflexivity to what becomes bioethical subject matter. This paper
focuses upon the latter component and uses the example of animal enhancement as a way to think about both enhancement generally,
and bioethics. It constructs several arguments for including animal enhancement as a part of enhancement debates, and considers
some connections between human and animal enhancement. The paper concludes in a plea for an ‘enhancement’ to our critical
abilities to examine some of the underlying social, moral and ethical assumptions bound up in varied anticipated ‘enhanced’
futures.
相似文献
Richard TwineEmail: |
18.
Liezl van Zyl 《Philosophia》2009,37(1):91-104
In this paper I argue that the disagreement between modern moral philosophers and (some) virtue ethicists about whether motive
affects rightness is a result of conceptual disagreement, and that when they develop a theory of ‘right action,’ the two parties
respond to two very different questions. Whereas virtue ethicists tend to use ‘right’ as interchangeable with ‘good’ or ‘virtuous’
and as implying moral praise, modern moral philosophers use it as roughly equivalent to ‘in accordance with moral obligation.’
One implication of this is that the possibility of an act being right by accident does not pose a problem for consequentialism
or deontology. A further implication is that it reveals a shortcoming in virtue ethics, namely that it does not—yet needs
to—present an account of moral obligation.
相似文献
Liezl van ZylEmail: |
19.
Shannon Vallor 《Phenomenology and the Cognitive Sciences》2009,8(1):1-15
Dennett’s recent defense in this journal of the heterophenomenological method and its supposed advantages over Husserlian
phenomenology is premised on his problematic account of the epistemological and ontological status of phenomenological states.
By employing Husserl’s philosophy of science to clarify the relationship between phenomenology and evidence and the implications
of this relationship for the empirical identification of ‘real’ conscious states, I argue that the naturalistic account of
consciousness Dennett hopes for could be authoritative as a science only by virtue of the very phenomenological evidences
Dennett’s method consigns to the realm of fiction. Thus heterophenomenology, qua scientific method, is incoherent.
相似文献
Shannon VallorEmail: |
20.
The issue of ‘child sexualization’ is widely addressed in the mass media of the Anglophone West. It is a topic on which many
voices, both lay and professional, pronounce upon with conviction. Almost universally the judgment is that this is a damaging
and unwanted consequence of the ‘modern world’ that cannot be avoided, so that protection of ‘the child’ is the only recourse.
This introduction argues that this hegemonic discourse entails unchallenged and naturalized assumptions. We identify three:
the normative distinction between ‘proper’ and improper sexualization––where the former involves the staged transmission of
approved knowledge from adult to child; while the latter is the consequence of a ‘free market’ in exploitative imagery and
inappropriate expectations of the unprotected child in the adult world. Second, the sexually agentic child is not only missing
but logically excluded. Paradoxically the very capacity essential for growing to full citizenship is denied the citizens of
the future. Finally, that though ‘the child’ is deemed at risk, it is girls who are the naturalized victims within traditionally
gendered framings. We develop these themes in relation to the work of the other contributors, whose work strengthens and deepens
the necessary critical challenge.
相似文献
Gail HawkesEmail: |