共查询到20条相似文献,搜索用时 31 毫秒
1.
Ricca Edmondson Jane Pearce Markus H. Woerner 《Theoretical medicine and bioethics》2009,30(3):231-247
Exploring informal components of clinical reasoning, we argue that they need to be understood via the analysis of professional
wisdom. Wise decisions are needed where action or insight is vital, but neither everyday nor expert knowledge provides solutions.
Wisdom combines experiential, intellectual, ethical, emotional and practical capacities; we contend that it is also more strongly
social than is usually appreciated. But many accounts of reasoning specifically rule out such features as irrational. Seeking
to illuminate how wisdom operates, we therefore build on Aristotle’s work on informal reasoning. His account of rhetorical
communication shows how non-formal components can play active parts in reasoning, retaining, or even enhancing its reasonableness.
We extend this account, applying it to forms of healthcare-related reasoning which are characterised by the need for wise
decision-making. We then go on to explore some of what clinical wise reasoning may mean, concluding with a case taken from
psychotherapeutic practice.
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Ricca EdmondsonEmail: |
2.
Adam Kadlac 《Ethical Theory and Moral Practice》2007,10(1):35-52
This paper explores Descartes’s work with an eye towards abiding issues in moral epistemology. In so doing, I focus on the
role played by the so-called provisional morality that surfaces in “Discourse on the Method”. What I argue is that despite
the tenuousness with which it seems to be held, Descartes remained committed to the truth of this morality even in the midst
of his most strenuous philosophical reflections. Put in the contemporary epistemological terms which provide the context of
my discussion, I argue that Descartes believed in the goodness of his provisional morality as opposed to merely accepting
its maxims.
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Adam KadlacEmail: |
3.
Sarah Bachelard 《Sophia》2009,48(2):105-118
A central theme in the Christian contemplative tradition is that knowing God is much more like ‘unknowing’ than it is like
possessing rationally acceptable beliefs. Knowledge of God is expressed, in this tradition, in metaphors of woundedness, darkness,
silence, suffering, and desire. Philosophers of religion, on the other hand, tend to explore the possibilities of knowing
God in terms of rational acceptability, epistemic rights, cognitive responsibility, and propositional belief. These languages
seem to point to very different accounts of how it is that we come to know God, and a very different range of critical concepts
by which the truth of such knowledge can be assessed. In this paper, I begin to explore what might be at stake in these different
languages of knowing God, drawing particularly on Alvin Plantinga’s epistemology of Christian belief. I will argue that his
is a distorted account of the epistemology of Christian belief, and that this has implications for his project of demonstrating
the rational acceptability of Christian faith for the 21st century.
相似文献
Sarah BachelardEmail: |
4.
Roger Foster 《Continental Philosophy Review》2007,40(2):187-204
I argue that the reflections on language in Adorno and Heidegger have their common root in a modernist problematic that dissected
experience into ordinary experience, and transfiguring experiences that are beyond the capacity for expression of our language.
I argue that Adorno’s solution to this problem is the more resolutely “modernist” one, in that Adorno is more rigorous about
preserving the distinction between what can be said, and what strives for expression in language. After outlining the definitive
statement of this problematic in Nietzsche’s early epistemological writings, I outline Heidegger’s solution and subsequently
Adorno’s critique of Heidegger. Finally, I argue that situating Adorno within the modernist problem of language and expression
is crucial for making sense of his philosophy as a form of critical theory.
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Roger FosterEmail: |
5.
Rebecca Roman Hanrahan 《Philosophia》2009,37(2):281-306
David Chalmers supports his contention that there is a possible world populated by our zombie twins by arguing for the assumption
that conceivability entails possibility. But, I argue, the modal epistemology he sets forth, ‘modal rationalism,’ ignores
the problem of incompleteness and relies on an idealized notion of conceivability. As a consequence, this epistemology can’t
justify our quotidian judgments of possibility, let alone those judgments that concern the mind/body connection. Working from
the analogy that the imagination is to the possible as perception is to the actual, I set forth a competing epistemology,
‘modal empiricism.’ This epistemology survives the incompleteness objection and allows some of our everyday modal judgments
to be justified. But this epistemology can’t justify the claim that Zombie World is possible, which leaves Chalmers’s property
dualism without the support it needs.
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Rebecca Roman HanrahanEmail: |
6.
Christopher Hitchcock 《Philosophical Studies》2009,144(3):391-401
Hall [(2007), Philosophical Studies, 132, 109–136] offers a critique of structural equations accounts of actual causation, and then offers a new theory of his own.
In this paper, I respond to Hall’s critique, and present some counterexamples to his new theory. These counterexamples are
then diagnosed.
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Christopher HitchcockEmail: |
7.
Jeremy Morris 《Argumentation》2008,22(2):205-216
Self-defeating and self-justifying expressions are reflexive insofar as they pertain to themselves. However, the reflexivity
involved is often pragmatic, i.e., does not entirely depend upon the logical properties of what is expressed but also upon
the expressive act. In this paper I present a general account of pragmatic reflexivity and apply it to some familiar self-defeating
and self-justifying expressions in epistemology. This application indicates some important, if often neglected features of
the epistemological issues involved. The account I defend suggests that epistemology is particularly sensitive to pragmatic
reflexivity since what epistemologists do, i.e., inquire, theorize, and defend theories, is also the subject of the inquiry
and resultant theories.
相似文献
Jeremy MorrisEmail: |
8.
9.
James A. Marcum 《Theoretical medicine and bioethics》2009,30(3):249-265
Today, modern Western medicine is facing a quality-of-care crisis that is undermining the patient–physician relationship.
In this paper, a notion of the epistemically virtuous clinician is proposed in terms of both the reliabilist and responsibilist
versions of virtue epistemology, in order to help address this crisis. To that end, a clinical case study from the literature
is first reconstructed. The reliabilist intellectual virtues, including the perceptual and conceptual virtues, are then discussed
and applied to the case study. Next, a similar method is employed to examine the responsibilist intellectual virtues, including
curiosity, courage, honesty, and humility, and to apply them to the case study. To round out the discussion, the love of knowledge
and both theoretical and practical wisdom are explored and applied to the case study. The paper concludes with a brief discussion
of how the notion of an epistemically virtuous clinician addresses the quality-of-care crisis, in terms of the connection
between ethical and intellectual virtues, and of the notion’s implications for medical education.
相似文献
James A. MarcumEmail: |
10.
Kelly Becker 《Philosophia》2009,37(2):245-260
There’s something deeply right in the idea that knowledge requires an ability to discriminate truth from falsity. Failing
to incorporate some version of the discrimination requirement into one’s epistemology generates cases of putative knowledge
that are at best problematic. On the other hand, many theories that include a discrimination requirement thereby appear to
entail violations of closure. This prima facie tension is resolved nicely in Jonathan Schaffer’s contrastivism, which I describe
herein. The contrastivist take on relevant alternatives is implausible, however, and this then threatens to undermine contrastivism’s
anti-skeptical results.
相似文献
Kelly BeckerEmail: |
11.
Per Albert Ilsaas 《Res Publica》2008,14(4):313-316
The article is a brief response to Jacob Blair’s critique of David Rodin’s argument in War and Self-Defense that there are circumstances in which war conceivably could be justified not as self-defence, but as law enforcement or punishment.
It argues that while Rodin’s position potentially is less dilemmatic than Blair suggests, Blair nevertheless usefully highlights
tensions within it. Blair’s own argument in favour of ar as law-enforcement is suggestive, but in no way conclusive.
相似文献
Per Albert IlsaasEmail: |
12.
In this introduction we discuss the motivation behind the workshop “Towards a New Epistemology of Mathematics” of which this
special issue constitutes the proceedings. We elaborate on historical and empirical aspects of the desired new epistemology,
connect it to the public image of mathematics, and give a summary and an introduction to the contributions to this issue.
相似文献
Bernd BuldtEmail: |
Benedikt L?we (Corresponding author)Email: |
Thomas MüllerEmail: |
13.
Hartry Field 《Philosophical Studies》2009,143(2):249-290
The paper outlines a view of normativity that combines elements of relativism and expressivism, and applies it to normative
concepts in epistemology. The result is a kind of epistemological anti-realism, which denies that epistemic norms can be (in
any straightforward sense) correct or incorrect; it does allow some to be better than others, but takes this to be goal-relative
and is skeptical of the existence of best norms. It discusses the circularity that arises from the fact that we need to use
epistemic norms to gather the facts with which to evaluate epistemic norms; relatedly, it discusses how epistemic norms can
rationally evolve. It concludes with some discussion of the impact of this view on “ground level” epistemology.
相似文献
Hartry FieldEmail: |
14.
Joel Thomas Tierno 《Sophia》2008,47(2):223-230
In this essay, I respond to Nick Trakakis’ “A Third (Meta-)Critique.” This critique is directed against my argument concerning
the inadequacy of the traditional theistic argument from free will. I contend that the argument from free will does not adequately
explain the distribution of moral evil in the world. I maintain that the third critique, like Trakakis’ earlier critiques,
is unconvincing. I remain convinced that my original argument regarding the inadequacy of the traditional argument from free
will is compelling. The argument from freedom of the will, considered in itself, is unpersuasive.
相似文献
Joel Thomas TiernoEmail: |
15.
Anti-Autonomism Defended: A Reply to Hill 总被引:1,自引:0,他引:1
Stephen Maitzen 《Philosophia》2008,36(4):567-574
In the current issue of this journal, Scott Hill critiques some of my work on the “is”-“ought” controversy, the Hume-inspired
debate over whether an ethical conclusion can be soundly, or even validly, derived from only non-ethical premises. I’ve argued
that it can be; Hill is unconvinced. I reply to Hill’s critique, focusing on four key questions to which he and I give different
answers.
相似文献
Stephen MaitzenEmail: |
16.
Yahya Yasrebi 《Topoi》2007,26(2):255-265
After the problems of epistemology, the most fundamental problem of Islamic philosophy is that of causality. Causality has
been studied from various perspectives. This paper endeavors first to analyze the issues of causality in Islamic philosophy
and then to critique them. A sketch is provided of the history of the development of theories of causality in Islamic philosophy,
with particular attention to how religious considerations came to determine the shape of the philosophical theories that were
accepted. It is suggested that outstanding philosophical and theological problems that have plagued the tradition of Islamic
philosophy require a new approach to the issue of causality.
相似文献
Yahya YasrebiEmail: |
17.
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: |
18.
William H. Wahl 《Journal of religion and health》2008,47(3):398-414
This article emphasizes an underappreciated aspect of Freud’s critique of religion taken up in the writings of Ricoeur and
Castoriadis: the degree to which pathologies of desire and duty imbue our relation to shared cultural forms, i.e., narratives,
ideals, and values. Both thinkers find in Freud’s anti-religious polemic a valuable attempt to address the intransigence,
fanaticism, and violence that can result from an unreflected affirmation of Tradition. Alongside developing a respect and
acceptance of other cultures, they argue for the need to establish a critical relation to ‘sacred’meaning structures, one
that mirrors interpretive strategies within the psychoanalytic process. Ricoeur and Castoriadis critique Freud’s accentuation
of neurosis while extending his thinking into personal-philosophical and social-political contexts.
相似文献
William H. WahlEmail: |
19.
Smorti A 《Integrative psychological & behavioral science》2008,42(2):224-232
Discussing Faiciuc’s paper, I first tackle the problem of fallacies in deductive reasoning showing how, in a possible world
theory, non correct forms of reasoning can be useful strategies for discovery, providing these strategies remain at a hypothesis
level. Secondly, everyday reasoning and its specificity in comparison to logical-normative one are analyzed. This topic stresses
the notion of interpretation and, in this context, the role of the community and of cultural canons shared by the subject.
From this point of view, reasoning does not occur, only, in the brain of a person but in everyday exchanges occurring between
individuals and the history of their community.
相似文献
Andrea SmortiEmail: |
20.
Erin Eaker 《Philosophia》2009,37(3):455-457
This paper raises questions concerning Ted Morris’ interpretation of Hume’s notion of meaning and investigates the private
and public aspects of Hume’s notion of meaning.
相似文献
Erin EakerEmail: |