C.G.亨普耳及其解释理论

亨普耳1905年生于德国的奥拉宁堡。他在完成了数学和物理学学业后,又转而攻读哲学,并同当时以维也纳和柏林为中心的逻辑经验主义运动发生了联系。他曾在格丁根大学、海德堡大学和柏林大学学习,于1934年获得哲学博士学位。然后,亨普耳离开德国,在比利时从事研究工作到1937年。后又来到美国,从1948年至1958年,他在耶鲁大学任教,以后又在普林斯顿大学任教。从     

苏联哲学家B.C.施韦寥夫简介

B.C.施韦廖夫是一位在当前苏联哲学界受到普遍注意,在世界哲坛也有一定影响的哲学家。我曾就“苏联近两年出了哪些较好的哲学著作”这一问题请教奥伊泽尔曼、列克托尔斯基、柯西切夫等著名苏联哲学家。他们一致首推施韦寥夫出版的《对     

D. C. S. Oosthuizen on Husserl’s Doctrine of Constitution

The following is an English translation of the 1960 paper by the South African philosopher D. C. S. Oosthuizen entitled “Die Transendentaal-Frenomenologiese Idealisme: ‘n Aspek van die konstitusie-probleem in die filosofie van Edmund Husserl,” preceded by a few contextualizing remarks by the translator. The paper attempts to show that the phenomenological, eidetic and transcendental reductions, the problem of constitution and transcendental genesis are indispensable parts of the transcendental phenomenological method. It then demonstrates that this method and the results that are obtained by means of it cannot, strictly speaking, be said to decisively favour a metaphysical or epistemological idealism, specifically because the transcendental reductions cannot be undone.     

关于清朝国号:驳斥M.C.Elliott

<正>清是秦以降我国最重要朝代中的一个,现代中国直接的渊源;清朝巨大地理空间、谨严制度、长久国运、教化的深切与综合性,有力地塑造现代中国人的国家理想,而未完成内地化的外藩地区,则以民族问题造成现代中国的危机。清的前身是"大金国"(满文作aisin gurun,"金国",1616-1636),清太祖努尔哈赤建立,年     

C. B. Macpherson: Philosopher or Radical Educator?

Phillip Hansen’s Reconsidering C. B. Macpherson: From Possessive Individualism to Democratic Theory and Beyond has many virtues, principal among them the fact that it casts Macpherson’s thought in what to many will be the unfamiliar light of Continental critical theory. Doing so could broaden Macpherson’s audience to include those working within this tradition. What is less clear is whether casting Macpherson’s thought in this light will yield any new insights into his historical interpretations or his democratic theory. I argue that there may be reasons to doubt that it will.     

评C.U.M.斯密司《生命观的历史》

“生命是什么?”——著者在本书中多次重复雪莱的这个问题,而他的回答却带有超乎预料的老生常谈性质:“它既是理化反应过程,又是有意识、有目的的活动,是悲与喜的体验。”这俩答案都有根据。本书无疑是综述从古希腊到现代欧洲生物学思想的少有的杰作。但是,如果想根据《生命观的历史》这一书名在本书中找出现代生物学面临的种种     

“最伟大的牛津人”:C.S.路易斯

C.S.路易斯(1898-1963)是二十世纪的学术巨人,他的职业身份是牛津大学(1954年后是剑桥大学)的研究员、中古与文艺复兴时期英国文学教授.由于他在牛津大学获得古典人文学科、哲学和文学三个优等学士学位,为牛津学界所罕见,又由于他一生中同时在英国文学史、文学批评、奇幻文学创作和基督教护教学等诸多不同领域取得了巨大的成就,他被英国人骄傲地称为·"最伟大的牛津人".     

C. S. Peirce’s Dialogical Conception of Sign Processes

This article examines the contention that the central concepts of C. S. Peirce’s semeiotic are inherently communicational. It is argued that the Peircean approach avoids the pitfalls of objectivism and constructivism, rendering the sign-user neither a passive recipient nor an omnipotent creator of meaning. Consequently, semeiotic may serve as a useful general framework for studies of learning processes.     

Two qubits for C.G. Jung’s theory of personality

We propose a formalization of C.G. Jung’s theory of personality using a four-dimensional Hilbert-space for the representation of two qubits. The first qubit relates to Jung’s four psychological functions: Thinking, Feeling, Sensing and iNtuition, which are represented by two groups of projection operators, {T, F} and {S, N}. The operators in each group are commuting but operators of different groups are not. The second qubit represents Jung’s two perspectives of extraversion and introversion. It is shown that this system gives a natural explanation of the 16 psychological types that are defined in the Jungian tradition. Further, the system accounts for the restriction posed by Jung concerning the possible combination of psychological functions and perspectives. The empirical consequences of the present theory are discussed, and the results of a pilot study are reported with the aim to check some basic predictions of the theory. In addition, it is shown why the present praxis of personality diagnostics based on classical statistics is insufficient.     

Can We Trust Our Memories? C. I. Lewis's Coherence Argument

In this paper we examine C. I. Lewis's view on the roleof coherence – what he calls 'congruence' – in thejustification of beliefs based on memory ortestimony. Lewis has two main theses on the subject. His negativethesis states that coherence of independent items ofevidence has no impact on the probability of a conclusionunless each item has some credibility of its own. Thepositive thesis says, roughly speaking, that coherenceof independently obtained items of evidence – such asconverging memories or testimonies – raises the probabilityof a conclusion to the extent sufficient for epistemicjustification, or, to use Lewis's expression, 'rationaland practical reliance'.It turns out that, while thenegative thesis is essentially correct (apart from aslight flaw in Lewis's account of independence), astrong positive connection between congruence andprobability – a connection of the kind Lewis ultimatelyneeds in his validation of memory – is contingent on thePrinciple of Indifference. In the final section we assess therepercussions of the latter fact for Lewis's theory in particularand for coherence justification in general.     

纪念C.P.E.巴赫诞辰300周年音乐会在上海沐恩堂举行

2014年10月25日晚7时,上海市基督教两会和上海汉堡之家假沐恩堂联合举办了一场别开生面的音乐会,中德两国音乐家演唱了C．P．E．巴赫创作的宗教颂歌等作品。来自上海各教会的基督徒以及部分德国友人近干人参加了此次音乐会。     

BOOK REVIEW——Stephen C. Angle,Contemporary Confucian Political Philosophy.

Contemporary Confucian Political Philosophy can be regarded as a creative development and comprehensive expression of Stephen C. Angle＇s former works integrating Neo-Confucian tradition and contemporary ethical and political thought. He cites the idea of conservatism from Mou Zongsan and Tang Junyi to propose his own idea that conservatism is rooted in creative practice. It is in the affirmation of basic Confucian values that he sets up his view of progress, which means growing ethically and making the world better （18-19）. In this light, Progressive Confucianism can be seen as a theory that interprets and conserves traditional Confucian values in agreement with contemporary demands. Thus it can be compared with Western ethics, especially with liberalism, which also emphasizes civic virtue and moral education. And so Progressive Confucianism aims at opening up dimensions like constitutionalism and democracy that accord with Western traditions while remaining consistent with Confucian ethics and rituals.     

Prof. Ramesh K. Sharma on Late Prof. K.C. Pandey’s review of book entitled J.M.E. McTaggart: Substance,Self, and Immortality

Journal of Indian Council of Philosophical Research -