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1.
Philippe Schlenker 《Philosophical Studies》2010,151(1):115-142
Stalnaker (1978) made two seminal claims about presuppositions. The most influential one was that presupposition projection is computed by a pragmatic mechanism based on a notion of ‘local context’. Due to conceptual and technical difficulties, however, the latter notion was reinterpreted in purely semantic terms within
‘dynamic semantics’ (Heim 1983). The second claim was that some instances of presupposition generation should also be explained in pragmatic terms. But despite various attempts, the definition of a precise ‘triggering algorithm’ has remained somewhat elusive. We discuss
possible extensions of both claims. First, we offer a reconstruction of ‘local contexts’ which circumvents some of the difficulties
faced by Stalnaker’s original analysis. We preserve the idea that local contexts are computed by a pragmatic mechanism that
aggregates the information that follows from an incomplete sentence given the global context; but we crucially rely on a modified
notion of entailment (‘R-entailment’), whose plausibility should be assessed on independent grounds. Second, we speculate
that local contexts might prove necessary (though by no means sufficient) to understand how some presuppositions are triggered.
In a nutshell, we suggest that a presupposition is triggered when the semantic contribution of an expression to its local
context is in some sense ‘heterogeneous’. Without giving an analysis of the latter notion, we note that this architecture
implies that presuppositions should be triggered on the basis of the meaning that an expression has relative to its local context (what we call its ‘local meaning’); we sketch some possible consequences of this analysis. 相似文献
2.
N. Ángel Pinillos 《Philosophical Studies》2011,154(2):301-324
Sometimes two expressions in a discourse can be about the same thing in a way that makes that very fact evident to the participants.
Consider, for example, ‘he’ and ‘John’ in ‘John went to the store and he bought some milk’. Let us call this ‘de jure’ coreference.
Other times, coreference is ‘de facto’ as with ‘Mark Twain’ and ‘Samuel Clemens’ in a sincere use of ‘Mark Twain is not Samuel
Clemens’. Here, agents can understand the speech without knowing that the names refer to the same person. After surveying
many available linguistic and pragmatic tools (intentions to corefer, presuppositions, meanings, indexing, discourse referents,
binding etc.) I conclude that we must posit a new semantic primitive to account for de jure coreference. 相似文献
3.
Slobodanka Vladiv-Glover 《Studies in East European Thought》2006,58(3):205-238
Mamardašvili’s ‘classical’ paradigm of knowledge is seen to be minimally based on extrapolations from Descartes’ classical
philosophy to which Mamardašvili attributes features that rather anticipate his own post-classical ontology. The latter is
oriented towards the primacy of perception as a subjective process, in which the self-conscious subject constructs the world,
not as illusion, but as a ‘picture’ or ‘model’ (Wittgenstein’s Bild). By examining Mamardašvili’s definition of the ‘phenomenon’ against the␣background of Husserl’s ‘reduction’, Wittgenstein’s
‘object’ and the Freudian and post-structuralist psychoanalytic model of subjectivity, the paper arrives at the inference
that Mamardašvili is essentially a post-Structuralist thinker who appropriates concepts from various critical and philosophical
disciplines to construct his own multi-disciplinary theory of consciousness and perception. 相似文献
4.
William S. Sax 《International Journal of Hindu Studies》2000,4(1):39-60
Conclusion Our understanding of South Asian society and history is sometimes muddled by the rigid distinctions we make between ‘religion’
and ‘politics.’ The resurgent appeal of Hindu nationalism, the involvement of Hindu renouncers in contemporary Indian politics,
and the continuing relevance of religious issues to political discourse throughout South Asia, show that such a distinction
is of limited utility. In this essay, I have examined the notion of digvijaya in some detail, in an attempt to show that this ‘most important Indian concept with regard to sovereignty’ was always both
a ‘religious’ and a ‘political’ phenomenon. When it was performed by Hindu kings in the classical period, the ‘political’
dimension of digvijaya was foregrounded, while in the medieval and modern periods, when it was associated primarily with Hindu renouncers, its ‘religious’
aspects were paramount. But neither ‘political’ nor ‘religious’ aspects were ever absent from any of the digvijayas discussed here because religion and politics were mutually entailed in the digvijaya at all times, just as kings and renouncers were—and still are—alter-egos of each other. I am tempted to conclude that the
digvijaya melded religious and political domains. Yet perhaps even to speak of ‘melding’ religion and politics is a peculiarly modern
kind of discourse. Perhaps we need to rethink our categories and recognize that politics always has a religious element, while
religion is always a political force. 相似文献
5.
6.
Collaborative learning with cases characteristically involves discussing and developing shared explanations. We investigated
the argumentation scheme which learners use in constructing shared explanations over evidence. We observed medical students
attempting to explain how a judge had arrived at his verdict in a case of medical negligence. The students were learning within
a virtual learning environment and their communication was computer mediated. We identify the dialogue type that these learners
construct and show that their argumentation conforms with an abductive form of argumentation scheme (‘inference to the best
explanation’). We also assessed the students’ learning and propose that it is related to particular features of this argumentation
scheme. 相似文献
7.
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
8.
Stephen Pollard 《Synthese》2007,159(1):83-98
Competent speakers of natural languages can borrow reference from one another. You can arrange for your utterances of ‘Kirksville’
to refer to the same thing as my utterances of ‘Kirksville’. We can then talk about the same thing when we discuss Kirksville. In cases like this, you borrow “aboutness” from me by borrowing reference. Now
suppose I wish to initiate a line of reasoning applicable to any prime number. I might signal my intention by saying, “Let
p be any prime.” In this context, I will be using the term ‘p’ to reason about the primes. Although ‘p’ helps me secure the aboutness of my discourse, it may seem wrong to say that ‘p’ refers to anything. Be that as it may, this paper explores what mathematical discourse would be like if mathematicians were
able to borrow freely from one another not just the reference of terms that clearly refer, but, more generally, the sort of
aboutness present in a line of reasoning leading up to a universal generalization. The paper also gives reasons for believing
that aboutness of this sort really is freely transferable. A key implication will be that the concept “set of natural numbers”
suffers from no mathematically significant indeterminacy that can be coherently discussed. 相似文献
9.
Frans H. van Eemeren 《Argumentation》2011,25(2):141-161
‘In Context’ is aimed at giving contextualization its rightful place in the study of argumentation. First, Frans H. van Eemeren
explains the crucial role of context in a reconstructive analysis of argumentative discourse. He distinguishes four levels
of contextualization. Second, he situates his approach to context in the field of argumentation studies by comparing it with
Walton’s approach. He emphasizes the importance of distinguishing clearly between a normatively motivated theoretical ideal
model and empirically-based communicative activity types. Third, van Eemeren concentrates on the ‘macro-level’ of contextualization:
contextualization in institutionalized communicative activity types. He makes clear that the macro-context of a communicative
activity type can be characterized argumentatively by describing the disctinctive features of the empirical counterparts of
the four stages of a critical discussion in the activity type concerned. Fourth, he points out what the consequences of the
macrocontextualization of argumentative discourse in a certain communicative activity type are for the strategic maneuvering
that may takes place and the identification of fallacies as derailments of strategic maneuvering. Fifth, van Eemeren draws
some general conclusions regarding the role of contextualization in the analysis and evaluation of argumentative discourse. 相似文献
10.
11.
Markus Schmitz 《Journal for General Philosophy of Science》2001,32(2):271-305
The epistomology of the definition of number and the philosophical foundation of arithmetic based on a comparison between
Gottlob Frege's logicism and Platonic philosophy (Syrianus, Theo Smyrnaeus, and others). The intention of this article is to provide arithmetic with a logically and methodologically valid definition of number for
construing a consistent philosophical foundation of arithmetic. The – surely astonishing – main thesis is that instead of
the modern and contemporary attempts, especially in Gottlob Frege's Foundations of Arithmetic, such a definition is found in the arithmetic in Euclid's Elements. To draw this conclusion a profound reflection on the role of epistemology for the foundation of mathematics, especially
for the method of definition of number, is indispensable; a reflection not to be found in the contemporary debate (the predominate
‘pragmaticformalism’ in current mathematics just shirks from trying to solve the epistemological problems raised by the debate
between logicism, intuitionism, and formalism). Frege's definition of number, ‘The number of the concept F is the extension
of the concept ‘numerically equal to the concept F”, which is still substantial for contemporary mathematics, does not fulfil
the requirements of logical and methodological correctness because the definiens in a double way (in the concepts ‘extension
of a concept’ and ‘numerically equal’) implicitly presupposes the definiendum, i.e. number itself. Number itself, on the contrary,
is defined adequately by Euclid as ‘multitude composed of units’, a definition which is even, though never mentioned, an implicit
presupposition of the modern concept ofset. But Frege rejects this definition and construes his own - for epistemological
reasons: Frege's definition exactly fits the needs of modern epistemology, namely that for to know something like the number
of a concept one must become conscious of a multitude of acts of producing units of ‘given’ representations under the condition
of a 1:1 relationship to obtain between the acts of counting and the counted ‘objects’. According to this view, which has
existed at least since the Renaissance stoicism and is maintained not only by Frege but also by Descartes, Kant, Husserl,
Dummett, and others, there is no such thing as a number of pure units itself because the intellect or pure reason, by itself
empty, must become conscious of different units of representation in order to know a multitude, a condition not fulfilled by Euclid's conception. As this is Frege's
main reason to reject Euclid's definition of number (others are discussed in detail), the paper shows that the epistemological
reflection in Neoplatonic mathematical philosophy, which agrees with Euclid's definition of number, provides a consistent
basement for it. Therefore it is not progress in the history of science which hasled to the a poretic contemporary state of
affairs but an arbitrary change of epistemology in early modern times, which is of great influence even today.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
12.
Jean H. M. Wagemans 《Argumentation》2011,25(3):329-339
In this contribution, I will develop a comprehensive tool for the reconstruction and evaluation of argumentation from expert
opinion. This is done by analyzing and then combining two dialectical accounts of this type of argumentation. Walton’s account
of the ‘appeal to expert opinion’ provides a number of useful, but fairly unsystematic suggestions for critical questions
pertaining to argumentation from expert opinion. The pragma-dialectical account of ‘argumentation from authority’ offers a
clear and systematic, but fairly general framework for the reconstruction and evaluation of this type of argumentation. The
tool is developed by incorporating Walton’s critical questions into a pragma-dialectical framework. 相似文献
13.
Clarence W. Joldersma 《Studies in Philosophy and Education》2009,28(3):193-208
This paper argues for an alternative notion of spirituality for education, based on Theo de Boer’s idea of a spirituality
of the desert. Rather than depicting an inner, additional region named the spiritual, spirituality here is thought of as a
discourse that depicts the everyday world in a particular way. In dialogue with David Purpel’s analysis, the paper argues
for a notion of spirituality that is located in an ongoing oscillation between ‘the individual’ and ‘the community.’ This
oscillation turns out to be the call of justice. This analysis helps understand classroom dynamics differently, providing
a place of critique for current practices.
相似文献
Clarence W. JoldersmaEmail: |
14.
Guy Axtell 《Synthese》2007,158(3):363-383
This essay extends my side of a discussion begun earlier with Duncan Pritchard, the recent author of Epistemic Luck.Pritchard’s work contributes significantly to improving the “diagnostic appeal” of a neo-Moorean philosophical response to
radical scepticism. While agreeing with Pritchard in many respects, the paper questions the need for his concession to the
sceptic that the neo-Moorean is capable at best of recovering “‘brute’ externalist knowledge”. The paper discusses and directly
responds to a dilemma that Pritchard poses for virtue epistemologies (VE). It also takes issue with Pritchard’s “merely safety-based”
alternative. Ultimately, however, the criticisms made here of Pritchard’s dilemma and its underlying contrast of “anti-luck”
and “virtue” epistemologies are intended to help realize his own aspirations for a better diagnosis of radical scepticism
to inform a still better neo-Moorean response. 相似文献
15.
Michael Arribas-Ayllon Srikant Sarangi Angus Clarke 《Journal of genetic counseling》2009,18(2):173-184
Childhood genetic testing raises complex ethical and moral dilemmas for both families and professionals. In the family sphere,
the role of communication is a key aspect in the transmission of ‘genetic responsibility’ between adults and children. In
the professional sphere, genetic responsibility is an interactional accomplishment emerging from the sometimes competing views
over what constitutes the ‘best interests’ of the child in relation to parental preferences on the one hand, and professional
judgements on the other. In the present paper we extend our previous research into parental accounts of childhood genetic
testing and explore the ethical accounts of professionals in research interviews. Interviews (n = 20) were conducted with professional practitioners involved in the genetic diagnosis and management of children and their
families. We first identify four inter-related themes—juxtaposition of parental rights vis-à-vis child’s autonomy, elicitation
of the child’s autonomy, avoidance of parental responsibility and recognition of professional uncertainty. Then, using Rhetorical
Discourse Analysis, we examine the range of discourse devices through which ethical accounts are situationally illustrated:
contrast, reported speech, constructed dialogue, character and event work. An overarching device in these ethical accounts
is the use of extreme case scenarios, which reconstruct dilemmas as justifications of professional conduct. While acknowledging ambivalence, our analysis suggests
that professional judgement is not a simple matter of implementing ethical principles but rather of managing the practical
conditions and consequences of interactions with parents and children. We conclude that more attention is needed to understand
the way professional practitioners formulate judgements about ethical practice. 相似文献
16.
Setargew Kenaw 《Journal for General Philosophy of Science》2010,41(2):315-332
The paper shows how Karl Popper’s critique of ‘historicism’ is permeated by psychoanalytic discourse regardless of his critique
that psychoanalysis is one of the exemplars of pseudoscience. Early on, when he was formulating his philosophy of science,
Popper had an apparently stringent criterion, viz. falsifiablity, and painstaking analysis. The central argument of this paper is that despite his
representation of psychoanalysis as the principal illustration of the category he dubs as ‘pseudoscience’, Popper’s analysis
has been infused with psychoanalysis when it comes to his social and political philosophy. Besides, not only was his interpretation
of the proponents of ‘historicism’ and the ‘closed’ society mediated by the very concepts of a field which he indicted as
pseudoscientific but also he frequently slipped into vacuous and unverifiable accusations forgetting the jurisdiction he formerly
accorded to empirical adequacy and logical consistency when examining and assessing theories. 相似文献
17.
Maurice A. Finocchiaro 《Argumentation》2007,21(3):253-268
Krabbe (2003, in F.H. van Eemeren, J.A. Blair, C.A. Willard and A.F. Snoeck Henkemans (eds.), Proceedings of the Fifth Conference of the International Society for the Study of Argumentation, Sic Sat, Amsterdam, pp. 641–644) defined a metadialogue as a dialogue about one or more dialogues, and a ground-level dialogue
as a dialogue that is not a metadialogue. Similarly, I define a meta-argument as an argument about one or more arguments,
and a ground-level argument as one which is not a meta-argument. Krabbe (1995, in F.H van Eemeren, R. Grootendorst, J.A. Blair, C.A. Willard and A.F. Snoeck Henkemans (eds.), Proceedings of the Third ISSA Conference on Argumentation, Sic Sat, Amsterdam, pp. 333–344) showed that formal-fallacy criticism (and more generally, fallacy criticism) consists of
metadialogues, and that such metadialogues can be profiled in ways that lead to their proper termination or resolution. I
reconstruct Krabbe’s metadialogical account into monolectical, meta-argumentative terminology by describing three-types of
meta-arguments corresponding to the three ways of proving formal invalidity he studied: the trivial logic-indifferent method;
the method of counterexample situation; and the method of formal paraphrase. A fourth type of meta-argument corresponds to
what Oliver (1967, Mind
76, 463–478), Govier (1985, Informal Logic
7, 27–33), and Copi (1986) call refutation by logical analogy. A fifth type of meta-argument represents my reconstruction of
arguments by parity of reasoning studied by Woods and Hudak (1989, Informal Logic
11, 125–139). Other particular meta-arguments deserving future study are Hume’s critique of the argument from design in the
Dialogues Concerning Natural Religion, and Mill’s initial argument in The Subjection of Women about the importance of established custom and general feeling vis-à-vis argumentation. 相似文献
18.
Michael Barber 《Human Studies》2006,29(2):141-157
Frank Welz’s Kritik der Lebenswelt undertakes a sociology of knowledge criticism of the work of Edmund Husserl and Alfred Schutz that construes them as developing absolutist, egological systems opposed to the “processual” worldview prominent since the modern rise of natural science. Welz, though, misunderstands the work of Schutz and Husserl and neglects how their focus on consciousness and eidetic features pertains to the kind of reflection that one must undertake if one would avoid succumbing to absolutism, that uncovers the presuppositions of the processual worldview itself, and that secures a domain distinctive of philosophy over against sociology. Finally, Welz’s charge that Schutz favors a Neo-Kantian social scientific methodology contradictory to his phenomenology neglects the levels of Schutz’s discourse and ignores how the Weberian ideal-typical approach can be subsumed within phenomenology. 相似文献
19.
Traditionally, liberals have confined religion to the sphere of the ‘private’ or ‘non-political’. However, recent debates
over the place of religious symbols in public spaces, state financing of faith schools, and tax relief for religious organisations
suggest that this distinction is not particularly useful in easing the tension between liberal commitments to equality on
the one hand, and freedom of religion on the other. This article deals with one aspect of this debate, which concerns whether
members of religious communities should receive exemptions from regulations that place a distinctively heavy burden on them.
Drawing on Habermas’ understanding of churches as ‘communities of interpretation’, we explore possible alternatives to both
the ‘rule-and-exemption’ approach and the ‘neutralist’ approach. Our proposal rests on the idea of mutual learning between
secular and religious perspectives. On this interpretation, what is required is (i) the generation and maintenance of public
spaces in which there could be discussion and dialogue about particular cases, and (ii) evaluation of whether the basic conditions
of moral discourse are present in these spaces. Thus deliberation becomes a touchstone for the building of a shared democratic
ethos. 相似文献
20.
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