共查询到20条相似文献,搜索用时 78 毫秒
1.
Terry Murray 《Journal of Adult Development》2009,16(2):108-128
This article explores graduate students’ experiences of a self-knowledge development course that is framed by the Heroic Journey
model. Through a consideration of several theorists’ perspectives and through the voices of 13 study participants, this article
examines the nature of this self-study experience and its impact on participants’ lives. In light of feminist critiques of
the traditional Heroic Journey model, the author pays particular attention to the experiences of women in this course. The
author identifies three major findings: First, when the Heroic journey model is understood as a process and not just a theoretical
construct, it gains significant power as an inclusive tool for fostering self-knowledge development. Second, self-knowledge
development is not solely an individual endeavor. Self-knowledge is socially constructed through interaction with others.
Third, self-knowledge development has critical spiritual dimensions, and this deeper level of knowing can lead to significant,
long-lasting growth and change.
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Terry MurrayEmail: |
2.
Sven Bernecker 《Erkenntnis》2009,71(1):107-121
This paper criticizes the widespread view whereby a second-order judgment of the form ‘I believe that p’ qualifies as self-knowledge only if the embedded content, p, is of the same type as the content of the intentional state reflected upon and the self-ascribed attitude, belief, is of
the same type as the attitude the subject takes towards p. Rather than requiring identity of contents across levels of cognition self-knowledge requires only that the embedded content
of the second-order thought be an entailment of the content of the intentional state reflected upon. And rather than demanding
identity of attitudes across levels of cognition self-knowledge demands only that the attitude of the intentional state reflected
upon and the attitude the subject self-attributes share certain features such as direction of fit and polarity.
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Sven BerneckerEmail: |
3.
4.
How Berkeley Corrupted His Capacity to Conceive 总被引:1,自引:1,他引:0
Michael Jacovides 《Philosophia》2009,37(3):415-429
Berkeley’s capacity to conceive of mind-independent bodies was corrupted by his theory of representation. He thought that
representation of things outside the mind depended on resemblance. Since ideas can resemble nothing than ideas, and all ideas
are mind dependent, he concluded that we couldn’t form ideas of mind-independent bodies. More generally, he thought that we
had no inner resembling proxies for mind-independent bodies, and so we couldn’t even form a notion of such things. Because
conception is a suggestible faculty, Berkeley’s arguments actually made it the case that he himself couldn’t conceive of mind-independent
bodies.
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Michael JacovidesEmail: |
5.
Jonathan Ichikawa 《Philosophical Studies》2009,146(3):435-443
I criticize Timothy Williamson’s characterization of thought experiments on which the central judgments are judgments of contingent
counterfactuals. The fragility of these counterfactuals makes them too easily false, and too difficult to know.
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Jonathan IchikawaEmail: |
6.
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.
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Erin EakerEmail: |
7.
8.
Daniel E. Flage 《Philosophia》2009,37(3):379-380
This note is a reply to some of Giovanni Grandi’s comments on my paper “Berkeley’s Contingent Necessities.”
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Daniel E. FlageEmail: |
9.
Yujin Nagasawa 《Sophia》2007,46(1):65-67
I provide a further response to Jason A. Beyer’s objections to the alleged inconsistency between God’s omniscience and His
other attributes.
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Yujin NagasawaEmail: |
10.
Quassim Cassam 《Erkenntnis》2009,71(1):3-18
I discuss the claim what makes self-knowledge epistemologically distinctive is the fact that it is baseless or groundless.
I draw a distinction between evidential and explanatory baselessness and argue that self-knowledge is only baseless in the
first of these senses. Since evidential baselessness is a relatively widespread phenomenon the evidential baselessness of
self-knowledge does not make it epistemologically distinctive and does not call for any special explanation. I do not deny
that self-knowledge is epistemologically distinctive. My claim is only that talk of its evidential baselessness is insufficient
to account for its epistemological distinctiveness.
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Quassim CassamEmail: |
11.
Stewart Cohen 《Philosophical Studies》2009,144(1):121-125
I raise several objections to Sosa’s account of knowledge as aptness. I argue that aptness is neither necessary nor sufficient
for knowledge. I also raise some objection to Sosa’s treatment of dreaming skepticism.
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Stewart CohenEmail: |
12.
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: |
13.
Hans-Christoph Schmidt am Busch 《Ethical Theory and Moral Practice》2008,11(5):573-586
The aim of the present paper is to show that Hegel’s concept of personal respect is of great interest to contemporary Critical
Theory. The author first analyzes this notion as it appears in the Philosophy of Right and then offers a new interpretation of the conceptual relation between personal respect and the institutions of (private)
property and (capitalist) markets. In doing so, he shows why Hegel’s concept of personal respect allows us to understand markets
as possible institutionalizations of this kind of recognition, and why it is compatible with a critique of neoliberal capitalism.
He argues that due to these features Hegel’s notion of personal respect is of great interest to theoreticians within the tradition
of critical theory.
相似文献
Hans-Christoph Schmidt am BuschEmail: |
14.
Joke Bruinsma-de Beer 《Pastoral Psychology》2006,55(2):167-174
In this article the author discusses the differences between pastoral care and psycho-social therapy. She clarifies the specific identity of pastoral care on the basis of Henning Luther’s theology. He distinguishes different anthropological presuppositions in pastoral care and psycho-social therapy. Consequently, she demonstrates the relevancy of Luther’s theology for today’s Practical Theology.
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Joke Bruinsma-de BeerEmail: |
15.
Athanasios Raftopoulos 《Philosophical Studies》2009,144(3):339-360
I examine John Campbell’s claim that the determination of the reference of a perceptual demonstrative requires conscious visual
object-based selective attention. I argue that although Campbell’s claim to the effect that, first, a complex binding parameter
is needed to establish the referent of a perceptual demonstrative, and, second, that this referent is determined independently
of, and before, the application of sortals is correct, this binding parameter does not require object-based attention for
its construction. If object-based attention were indeed required then the determination of the referent would necessarily
involve the application of sortal concepts, since object-based attention initiates top-down cognitive effects on visual processing.
I also examine Mohan Matthen’s claim that reference to objects is established only through the visual processing in the dorsal
visual stream and argue that although it is true that processing in the dorsal stream can determine reference, a thesis that
goes against Campbell’s view that the determination of the referent requires conscious attention, processing along the ventral
visual stream can also establish the reference of perceptual demonstratives. It also claim that Matthen’s account of dorsal
processing underestimates the kind of information processed along the dorsal stream and this has some implications regarding
perceptual demonstratives reference fixing.
相似文献
Athanasios RaftopoulosEmail: |
16.
John McDowell has defended a position called minimal empiricism, that aims to avoid the oscillation between traditional empiricism’s
commitment to a set of contents working as external justifiers for our system of beliefs and a coherentist position where
our thought receives no constraint from the world. We share McDowell’s dissatisfaction with both options, but find his minimal
empiricism committed to the idea of a tribunal of experience where isolated contents are infused into our network of inferences.
This commitment is prone to sceptical attacks and waters down McDowell’s holism. We propose to retain McDowell’s partial re-enchantment
of nature—without appealing to McDowell’s Kantian conception of experience—, and argue that it is sufficient to avoid the
oscillation and to make sense of the objectivity of thought.
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Manuel Pinedo-Garcia (Corresponding author)Email: |
17.
David Braun 《Philosophical Studies》2008,141(2):243-262
I criticized Jeffrey King’s theory of complex demonstratives in “Problems for a Quantificational Theory of Complex Demonstratives.”
King replied in “Complex Demonstratives as Quantifiers: Objections and Replies.” I here comment on some of King’s replies.
相似文献
David BraunEmail: |
18.
Patrick Hutchings 《Sophia》2007,46(1):79-89
A review of Peter Steele’s Plenty, a book in which each poem is faced by a colour plate of the painting or object which sparked it off. Hollander’s ecphrasis
and Krieger’s ekphrasis are held in – possibly unresolvable – dialectic by Steele’s poems. The only resolution which one can
find is one of wit rather than of philosophy.
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Patrick HutchingsEmail: |
19.
Veronica Vasterling 《Human Studies》2007,30(2):79-95
In this essay I compare Nussbaum’s and Arendt’s approach to narrativity. The point of the comparison is to find out which
approach is more adequate for practical philosophy: the approach influenced by cognitive theory (Nussbaum) or the one influenced
by hermeneutic phenomenology (Arendt). I conclude that Nussbaum’s approach is flawed by methodological solipsism, which is
due to her application of cognitive theory.
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Veronica VasterlingEmail: |
20.
Graham Stevens 《Philosophical Studies》2009,143(2):213-221
In this paper I defend Kaplan’s claim that the sentence “I am here now” is logically true. A number of counter-examples to
the claim have been proposed, including occurrences of the sentence in answerphone messages, written notes left for later
decoding, etc. These counter-examples are only convincing if they can be shown to be cases where the correct context with
respect to which the utterance should be evaluated is the context in which it is decoded rather than encoded. I argue that
this is not the case, and draw on the distinction between force and content to suggest an alternative account of how information
is communicated in these cases that is consistent with Kaplan’s semantic theory.
相似文献
Graham StevensEmail: |