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1.
The idea of the “nation” has played only a small role in modern political philosophy because of its apparent irrationalism
and amoralism. David Miller, however, sets out to show that these charges can be overcome: nationality is a rational element
of one’s cultural identity, and nations are genuinely ethical communities. In this paper I argue that his project fails. The
defence against the charge of irrationalism fails because Miller works within a framework of ethical particularism which leads
to a position of metaethical relativism. A consequence of this relativism is that a community’s moral principles and boundaries
of exclusion cannot be rationally justified to those constructed as “outsiders”. The defence against the charge of amoralism
fails because Miller does not so much provide an argument to show that nations are ethical communities as assume they are;
we are therefore left without resources to discriminate between ethical and unethical nations. I apply these problems to Miller’s
treatment of the question of immigration, arguing that it shows that his version of “liberal” nationalism has a tendency to
collapse towards a conservative position on such issues. This should not give us any great confidence that the nation, as
Miller presents it, should be embraced by modern political philosophy.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
2.
Daniel M. Johnson 《Synthese》2011,182(3):433-447
Jonathan Kvanvig has argued that what he terms “doxastic” theories of epistemic justification fail to account for certain
epistemic features having to do with evidence. I’m going to give an argument roughly along these lines, but I’m going to focus
specifically on proper function theories of justification or warrant. In particular, I’ll focus on Michael Bergmann’s recent
proper function account of justification, though the argument applies also to Alvin Plantinga’s proper function account of
warrant. The epistemic features I’m concerned about are experiences that should generate a believed defeater but don’t. I’ll
argue that proper functionalism as it stands cannot account for the epistemic effects of these defeating experiences—or, at
least, that it can only do so by embracing a deeply implausible view of our cognitive faculties. I’ll conclude by arguing
that the only plausible option Bergmann has for modifying his theory undercuts the consideration that motivates proper functionalism
in the first place. 相似文献
3.
Martin Kusch 《Erkenntnis》2011,75(3):483-494
This paper tries to motivate three desiderata for historical epistemologies: (a) that they should be reflective about the
pedigree of their conceptual apparatus; (b) that they must face up to the potentially relativistic consequences of their historicism;
and (c) that they must not forget the hard-won lessons of microhistory (i.e. historical events must be explained causally;
historical events must not be artificially divided into internal/intellectual and external/social “factors” or “levels”; and
constructed series of homogenous events must not be treated as quasi-organisms). Ian Hacking’s work on styles of reasoning
and Lorraine Daston’s and Peter Galison’s investigation into epistemic virtues are used to identify the costs of neglecting
these desiderata. 相似文献
4.
Todd R. Long 《Philosophical Studies》2012,157(2):251-266
Michael Bergmann seeks to motivate his externalist, proper function theory of epistemic justification by providing three objections
to the mentalism and mentalist evidentialism characteristic of nonexternalists such as Richard Feldman and Earl Conee. Bergmann
argues that (i) mentalism is committed to the false thesis that justification depends on mental states; (ii) mentalism is
committed to the false thesis that the epistemic fittingness of an epistemic input to a belief-forming process must be due
to an essential feature of that input, and, relatedly, that mentalist evidentialism is committed to the false thesis that
the epistemic fittingness of doxastic response B to evidence E is an essential property of B–E; and (iii) mentalist evidentialism
is “unmotivated”. I object to each argument. The argument for (i) begs the question. The argument for (ii) suffers from the
fact that mentalist evidentialists are not committed to the consequences claimed for them; nevertheless, I show that there
is, in the neighborhood, a substantive dispute concerning the nature of doxastic epistemic fittingness. That dispute involves
what I call “Necessary Fittingness”, the view that, necessarily, exactly one (at most) doxastic attitude (belief, or disbelief, or suspension of judgment) toward a proposition is epistemically fitting with respect to a person’s total evidence at any time. Reflection on my super-blooper
epistemic design counterexamples to Bergmann’s proper function theory reveals both the plausibility of Necessary Fittingness
and a good reason to deny (iii). Mentalist evidentialism is thus vindicated against the objections. 相似文献
5.
Tim Willenken 《Philosophical Studies》2011,154(1):1-25
Few philosophers believe that G. E. Moore’s notorious proof of an external world can give us justification to believe that
skepticism about perceptual beliefs is false. The most prominent explanation of what is wrong with Moore’s proof—as well as
some structurally similar anti-skeptical arguments—centers on conservatism: roughly, the view that someone can acquire a justified
belief that p on the basis of E only if he has p-independent justification to believe that all of the skeptical hypotheses
that undermine the support lent by E to p are false. In this paper I argue that conservatism does not make trouble for Moore’s
proof. I do this by setting up a dilemma concerning the notion of “justification to believe” that figures in conservatism.
On one understanding of justification to believe, conservatism is subject to obvious counterexamples. On another understanding
of justification to believe, conservatism is consistent with Moore’s “proof” conferring justification upon its conclusion.
Since these two understandings exhaust the logical space, the conservative indictment of Mooreanism fails. 相似文献
6.
Dmitry Kurakin 《Integrative psychological & behavioral science》2010,44(3):227-234
Meaningful life is emotionally marked off. That’s the general point that Johansen (IPBS: Integrative Psychological & Behavioral
Science 44, 2010) makes which is of great importance. Fictional abstractions use to make the point even more salient. As an example I’ve examined
Borges’ famous fiction story. Along with the examples of Johansen it provides an informative case of exploring symbolic mechanisms
which bind meaning with emotions. This particular mode of analysis draws forth poetry and literature in general to be treated
as a “meaningful life laboratory”. Ways of explanation of emotional effect the art exercises on people, which had been disclosed
within this laboratory, however, constitute a significant distinction in terms that I have designated as “referential” and
“substantive”. The former appeals to something that has already been charged with emotional power, whereas the latter comes
to effect by means of special symbolic mechanisms creating the emotional experience within the situation. Johansen, who tends
to explain emotions exerted by the art without leaving the semiotic perspective, is drawn towards the “referential” type of
explanation. Based upon discussions in theory of metaphor and Robert Witkin’s sociological theory of arts it is demonstrated
an insufficient of “referential” explanation. To overcome a monopoly of “referential” explanation of emotional engagement,
in particular, in literature, means to break away from the way of reasoning, stating endless references to “something else”,
presupposing the existence of something already significant and therefore sharing its effects. 相似文献
7.
We formalise a notion of dynamic rationality in terms of a logic of conditional beliefs on (doxastic) plausibility models.
Similarly to other epistemic statements (e.g. negations of Moore sentences and of Muddy Children announcements), dynamic rationality
changes its meaning after every act of learning, and it may become true after players learn it is false. Applying this to
extensive games, we “simulate” the play of a game as a succession of dynamic updates of the original plausibility model: the
epistemic situation when a given node is reached can be thought of as the result of a joint act of learning (via public announcements)
that the node is reached. We then use the notion of “stable belief”, i.e. belief that is preserved during the play of the
game, in order to give an epistemic condition for backward induction: rationality and common knowledge of stable belief in
rationality. This condition is weaker than Aumann’s and compatible with the implicit assumptions (the “epistemic openness
of the future”) underlying Stalnaker’s criticism of Aumann’s proof. The “dynamic” nature of our concept of rationality explains
why our condition avoids the apparent circularity of the “backward induction paradox”: it is consistent to (continue to) believe
in a player’s rationality after updating with his irrationality. 相似文献
8.
John MacFarlane 《Synthese》2009,170(3):443-456
9.
Gerhard Schurz 《Synthese》2011,178(2):307-330
While “scientism” is typically regarded as a position about the exclusive epistemic authority of science held by a certain
class of “cultured despisers” of “religion”, we show that only on the assumption of this sort of view do purportedly “scientific”
claims made by proponents of “intelligent design” appear to lend epistemic or apologetic support to claims affirmed about
God and God’s action in “creation” by Christians in confessing their “faith”. On the other hand, the hermeneutical strategy
that better describes the practice and method of Christian theologians, from the inception of theological reflection in the
Christian tradition, acknowledges the epistemic authority of the best available tests for truth in areas of human inquiry
such as science and history. But this strategy does not assume that such tests, whose authority must be regarded as provisional,
provides authority for the warrant of affirming claims constituting the confessed “faith”. By attributing theological import
to claims advanced by appeal to the best available tests for truth in the practice of science, supporters of ID not only confuse
the epistemic authority of these tests with the normative authority of a faith community’s confessional identity, but impute
to scientific tests for truth a sort of authority that even goes beyond the “methodological naturalism” against which they
counterpose their claims. 相似文献
10.
Wayne A. Davis 《Philosophical Studies》2007,132(3):395-438
There is abundant evidence of contextual variation in the use of “S knows p.” Contextualist theories explain this variation
in terms of semantic hypotheses that refer to standards of justification determined by “practical” features of either the
subject’s context (Hawthorne & Stanley) or the ascriber’s context (Lewis, Cohen, & DeRose). There is extensive linguistic
counterevidence to both forms. I maintain that the contextual variation of knowledge claims is better explained by common
pragmatic factors. I show here that one is variable strictness. “S knows p” is commonly used loosely to implicate “S is close
enough to knowing p for contextually indicated purposes.” A pragmatic account may use a range of semantics, even contextualist.
I use an invariant semantics on which knowledge requires complete justification. This combination meets the Moorean constraint
as well as any linguistic theory should, and meets the intuition constraint much better than contextualism. There is no need
for ad hoc error theories. The variation in conditions of assertability and practical rationality is better explained by variably
strict constraints. It will follow that “S knows p” is used loosely to implicate that the condition for asserting “p” and
using it in practical reasoning are satisfied. 相似文献
11.
Dirk Greimann 《Journal for General Philosophy of Science》2003,34(1):15-41
The Ontological Dilemma of Normative Ethics. This paper pursues two goals. The first is to show that normative ethics is confronted with the following dilemma: to be
coherent, this discipline is ontologically committed to acknowledge the existence of objective values, but, to be scientifically
respectable, it is committed to repudiate such values. The second goal is to assess the possible solutions to this dilemma.
To this end, the following strategies are discussed: Kant’s constructive objectivism, Jürgen Habermas’ “epistemic ersatzism”,
Franz von Kutschera’s “confirmation pragmatism”, and David Brink’s “objectivist tour de force”. The paper’s conclusion is
that the dilemma cannot be solved because it rests on a clash of intuitions none of which can be given up.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
12.
Melinda Rosenberg 《Journal of Academic Ethics》2011,9(1):61-69
Every semester, professors in every discipline are burdened with the task of checking for plagiarized papers. Since plagiarism
has become rampant in the university, it can be argued that devoting time to checking for plagiarism is nothing more than
a fool’s errand. Students will continue to plagiarize regardless of the consequences. In this paper, I will argue that professors
do have a categorically binding obligation to confirm whether papers have been plagiarized. I will use Onora O'Neill’s account
of “principled autonomy” as the foundation for my argument. Moral agents can only act on principles that can be adopted by
all. Dishonesty cannot be adopted since honesty would cease to exist. Furthermore, failing to check for plagiarized papers
is a failure to treat all students and professors and ends-in-themselves. 相似文献
13.
Steven L. Reynolds 《Erkenntnis》2011,75(1):19-35
Control of our own beliefs is allegedly required for the truth of epistemic evaluations, such as “S ought to believe that p”, or “S ought to suspend judgment (and so refrain from any belief) whether p”. However, we cannot usually believe or refrain from believing at will. I agree with a number of recent authors in thinking
that this apparent conflict is to be resolved by distinguishing reasons for believing that give evidence that p from reasons
that make it desirable to believe that p whether or not p is true. I argue however that there is a different problem, one that becomes clearer in light of this solution to the first
problem. Someone’s approval of our beliefs is at least often a non-evidential reason to believe, and as such cannot change
our beliefs. Ought judgments aim to change the world. But ‘ought to believe’ judgments can’t do that by changing the belief,
if they don’t give evidence. So I argue that we should instead regard epistemic ought judgments as aimed mainly at influencing
assertions that express the belief and other actions based on the belief, in accord with recent philosophical claims that
we have epistemic norms for assertion and action. 相似文献
14.
Ehlen S. J. Peter 《Studies in East European Thought》1996,48(1):83-108
A. F. Losev, one of the most important Russian philosophers and historians of ancient aesthetics and culture in the 20th century,
develops in his ‘Dialectics of the Myth’ (Dialektika mifa), 1930, a personalistic ontology by using elements of neoplatonic philosophy and Orthodox Christian belief. According to
Losev reality in all its different expressions and ontological strata must be understood as “mythical”, i.e. as “living mutual
exchange of subject and object”. The subjective and personal aspect of reality is not grounded in man’s epistemic relation
to it alone; reality in itself has to be characterized as personal and subjective. The main philosophical opponent is Descartes,
the founder of “modern rationalism and mechanism”.
相似文献
15.
Thor Grunbaum 《Phenomenology and the Cognitive Sciences》2008,7(2):243-261
This article is about how to describe an agent’s awareness of her bodily movements when she is aware of executing an action
for a reason. Against current orthodoxy, I want to defend the claim that the agent’s experience of moving has an epistemic
place in the agent’s awareness of her own intentional action. In “The problem,” I describe why this should be thought to be
problematic. In “Motives for denying epistemic role,” I state some of the main motives for denying that bodily awareness has
any epistemic role to play in the content of the agent’s awareness of her own action. In “Kinaesthetic awareness and control,”
I sketch how I think the experience of moving and the bodily sense of agency or control are best described. On this background,
I move on to present, in “Arguments for epistemic role,” three arguments in favour of the claim that normally the experience
of moving is epistemically important to one’s awareness of acting intentionally. In the final “Concluding remarks,” I round
off by raising some of the worries that motivated the denial of my claim in the first place.
相似文献
Thor GrunbaumEmail: |
16.
Michael G. Titelbaum 《Philosophical Studies》2010,149(1):119-134
Recent discussion of Vogel-style “bootstrapping” scenarios suggests that they provide counterexamples to a wide variety of
epistemological theories. Yet it remains unclear why it’s bad for a theory to permit bootstrapping, or even exactly what
counts as a bootstrapping case. Going back to Vogel's original bootstrapping example, I note that an agent who could gain
justification through the method Vogel describes would have available a “no-lose investigation”: an investigation that can
justify a proposition but has no possibility of undermining it. The main suggestion of this article is that an epistemological
theory should not permit no-lose investigations. I identify necessary and sufficient conditions for such investigations, then
explore epistemological theories that rule them out. If we want to avoid both skepticism and no-lose investigations, we must
eschew either Closure or epistemic externalism. 相似文献
17.
Summary In this paper I address some shortcomings in Larry Laudan’s normative naturalism. I make it clear that Laudan’s rejection of the “meta-methodology thesis”, or MMT is unnecessary, and that a reformulated version MMT can be sustained. I contend that a major difficulty that attends Laudan’s account is his contention that a naturalistic philosophy of science cannot accommodate any a priori justification of methodological rules, and consider what sort of naturalism might best replace Laudan’s. To do this, I discuss Michael Friedman’s account of a relativised a priori and show that it is consistent with naturalistic philosophy of science and that it can help form the basis of a plausible normative naturalism. In particular, this discussion shows that Laudan’s rejection of any a priori justification of methodological rules is unjustified and inconsistent with scientific practice. Finally, I point the way to a version of normative naturalism that includes MMT and accounts for the role of constitutive a priori principles within science. 相似文献
18.
In “Vindicating the Normativity of Rationality,” Nicholas Southwood proposes that rational requirements are best understood
as demands of one’s “first-personal standpoint.” Southwood argues that this view can “explain the normativity or reason-giving
force” of rationality by showing that they “are the kinds of thing that are, by their very nature, normative.” We argue that
the proposal fails on three counts: First, we explain why demands of one’s first-personal standpoint cannot be both reason-giving
and resemble requirements of rationality. Second, the proposal runs headlong into the now familiar “bootstrapping” objection
that helped illuminate the need to vindicate the normativity of rationality in the first place. Lastly, even if Southwood
is right—the demands of rationality just are the demands or our first-personal standpoints—the explanation as to why our standpoints
generate reasons will entail that we sometimes have no reason at all to be rational. 相似文献
19.
In a recent article in Argumentation, O’Keefe (Argumentation 21:151–163, 2007) observed that the well-known ‘framing effects’ in the social psychological literature on persuasion are akin to traditional
fallacies of argumentation and reasoning and could be exploited for persuasive success in a way that conflicts with principles
of responsible advocacy. Positively framed messages (“if you take aspirin, your heart will be more healthy”) differ in persuasive
effect from negative frames (“if you do not take aspirin, your heart will be less healthy”), despite containing ‘equivalent’
content. This poses a potential problem, because people might be unduly (and unsuspectingly) influenced by mere presentational
differences. By drawing on recent cognitive psychological work on framing effects in choice and decision making paradigms,
however, we show that establishing whether two arguments are substantively equivalent—and hence, whether there is any normative
requirement for them to be equally persuasive—is a difficult task. Even arguments that are logically equivalent may not be
information equivalent. The normative implications of this for both speakers and listeners are discussed. 相似文献
20.
康中乾 《Frontiers of Philosophy in China》2008,3(4):520-534
Seemingly, “independent genesis” refers to the independent existence and changes of each thing, but it is clear that there
cannot be any truly “independent” things at all. Each thing in the world has to stay in connection or relationship with other
things outside itself if it wants to represent its own “independence” and “genesis” in terms of form; and inevitably such
connection or relationship itself has to be embodied in the internal nature of each thing. In the metaphysical thought of
Guo Xiang, the former was known as the quality of “interdependence”; and the latter the characteristics of “quality” or “quality
image.” Such characteristics of “quality” or “quality image” were interdependent, which constituted the essence of each thing
itself as “beingness” and “beinglessness,” and thus resulted in the independent manifestation and change of things in terms
of their external forms. The grasping of essence of things as “beingness” and “beinglessness” depended upon comprehension
or rational intuition, and that was the realm of “profundity” in Guo Xiang’s terms.
Translated by Huang Deyuan from Zhexue Yanjiu 哲哲哲哲 (Philosophical Researches), 2007, (11): 37–43 相似文献