共查询到20条相似文献,搜索用时 62 毫秒
1.
Adrian Johnston 《Continental Philosophy Review》2008,41(3):345-366
Immanuel Kant is one of Alain Badiou’s principle philosophical enemies. Kant’s critical philosophy is anathema to Badiou not
only because of the latter’s openly aired hatred of the motif of finitude so omnipresent in post-Kantian European intellectual
traditions—Badiou blames Kant for inventing this motif—but also because of its idealism. For Badiou-the-materialist, as for
any serious philosophical materialist writing in Kant’s wake, transcendental idealism must be dismantled and overcome. In
his most recent works (especially 2006’s Logiques des mondes), Badiou attempts to invent a non-Kantian notion of the transcendental, a notion compatible with the basic tenets of materialism.
However, from 1988’s Being and Event up through the present, Badiou’s oeuvre contains indications that he hasn’t managed fully to purge the traces of Kantian transcendental idealism that arguably continue
to haunt his system—with these traces clustering around a concept Badiou christens “counting-for-one” (compter-pour-un). The result is that, in the end, Kant’s shadow still falls over Badiouian philosophy—this is despite Badiou’s admirable,
sophisticated, and instructive attempts to step out from under it—thus calling into question this philosophy’s self-proclaimed
status as materialist through and through.
相似文献
Adrian JohnstonEmail: |
2.
The Heideggerian rupture in the history of philosophy in the name of a phenomenological and poetic ontology has provided an
opening which many of the key figures in twentieth century continental thought have exploited. However, this opening was marked
by Heidegger himself as an ambiguous one, insofar as metaphysics was perhaps integrally ‘onto-theology,’ that is, ultimately
continuous with the world-historical capture of the thought of being. This piece argues that the philosophy of Alain Badiou,
which departs from the recognition that Heidegger is the ‘last universally recognised philosopher’, provides the means for
a radical reconsideration of the philosophy-theology relationship in its specifically Heideggerian form, involving as it does
further questions of science and technology, the status of the poem, and the nature of ontological thought as such. We argue
that, through the deployment of mathematics as ontology, the Gordian knot of onto-theology and its legion of consequences
can be cut, and a new assemblage of many of the key Heideggerian motifs can be put into play: the poem, history, and philosophy
itself.
相似文献
Jon RoffeEmail: |
3.
Karl Clifton-Soderstrom 《Continental Philosophy Review》2009,42(2):171-200
The return to religion in contemporary continental philosophy is characterized by a profound sense of intellectual humility.
A significant influence within this discussion is Heidegger’s anthropology of finitude in Being and Time and his later critiques of onto-theology. These critiques, however, were informed by Heidegger’s earlier phenomenology of
the lived experience of religious humility performed alongside his reading of Martin Luther’s theology. This article shows
that for Luther and Heidegger, religious humility is foremost an affection structured according to the enactment of one’s
dissimilitude from God and resulting existential tribulation. During a seminal period in his development, Heidegger’s phenomenology
of humility changed from an Eckhartian conception of detachment culminating in the unio mystica to a Lutheran conception of humiliation and Anfechtung. Heidegger’s break from a mystical phenomenology of humility parallels Luther’s own break from that tradition, and anticipates
contemporary developments in the continental philosophy of religion.
相似文献
Karl Clifton-SoderstromEmail: |
4.
Hans Ruin 《Continental Philosophy Review》2008,41(3):277-299
The essay recapitulates the decisive steps in Heidegger’s development of the problem of human freedom. The interpretation
is set in the context of a general matrix for how freedom is treated in the tradition, as both a theoretical ontological problem,
and as practical appeal. According to some readers, Heidegger’s thinking is a philosophy of freedom throughout; according
to others his “turning” implies abandoning the idea of human freedom as a metaphysical remnant. The essay seeks an intermediate
path, by following his explicit attempts to develop an ontology based on the concept of freedom in the earlier writings, showing
how this is the central theme in his confrontation and also his final break with German idealism, with Kant and with Schelling
in particular, and with the prospects for a system of freedom. However, this break does not terminate his preoccupation with
the problem of freedom, which is then transformed into the idea of thinking as a practice of freedom, as a way of reaching
into “the free”.
相似文献
Hans RuinEmail: |
5.
Mark E. Jonas 《Studies in Philosophy and Education》2009,28(2):153-169
In this paper, I argue that Friedrich Nietzsche’s concept of self-overcoming has been largely misinterpreted in the philosophy
of education journals. The misinterpretation partially stems from a misconstruction of Nietzsche’s perspectivism, and leads
to a conception of self-overcoming that is inconsistent with Nietzsche’s educational ideals. To show this, I examine some
of the prominent features of the so-called “debate” of the 1980s surrounding Nietzsche’s conception of self-overcoming. I
then offer an alternative conception that is more consistent with Nietzsche’s thought, and provides a more nuanced understanding
of Nietzsche’s “anti-democratic” pedagogy. Ultimately, I argue that while Nietzsche’s educational philosophy is not egalitarian,
it can be effectively utilized in “democratic” classrooms, assuming his concept of self-overcoming is properly construed.
相似文献
Mark E. JonasEmail: |
6.
Stéphane Legrand 《Sophia》2008,47(3):281-291
This article aims at showing that in spite of Michel Foucault’s violent rejection of phenomenology, this discipline never
ceased to bear a crucial significance for his archaeological and genealogical analyses, in that it can be construed as a symptom
indicating the most serious challenge that the contemporary philosophy has to meet: thinking together Experience and Knowledge.
The author intends to prove, by resorting to the Marxian concept of ‘objectively necessary appearance’, that Foucault’s main
opposition to phenomenology stems from his original conception of the theory as a sort of experiment made by the philosopher
on himself and on his own historical a priori.
相似文献
Stéphane LegrandEmail: |
7.
Lefteris Farmakis 《Erkenntnis》2008,68(1):41-53
Wesley Salmon and John Earman have presented influential Bayesian reconstructions of Thomas Kuhn’s account of theory-change.
In this paper I argue that all attempts to give a Bayesian reading of Kuhn’s philosophy of science are fundamentally misguided
due to the fact that Bayesian confirmation theory is in fact inconsistent with Kuhn’s account. The reasons for this inconsistency
are traced to the role the concept of incommensurability plays with reference to the ‘observational vocabulary’ within Kuhn’s
picture of scientific theories. The upshot of the discussion is that it is impossible to integrate both Kuhn’s claims and
Bayesianism within a coherent account of theory-change.
相似文献
Lefteris FarmakisEmail: |
8.
Tom Froese 《Phenomenology and the Cognitive Sciences》2009,8(1):95-133
An important part of David Hume’s work is his attempt to put the natural sciences on a firmer foundation by introducing the
scientific method into the study of human nature. This investigation resulted in a novel understanding of the mind, which
in turn informed Hume’s critical evaluation of the scope and limits of the scientific method as such. However, while these
latter reflections continue to influence today’s philosophy of science, his theory of mind is nowadays mainly of interest
in terms of philosophical scholarship. This paper aims to show that, even though Hume’s recognition in the cognitive sciences
has so far been limited, there is an opportunity to reevaluate his work in the context of more recent scientific developments.
In particular, it is argued that we can gain a better understanding of his overall philosophy by tracing the ongoing establishment
of the enactive approach. In return, this novel interpretation of Hume’s ‘science of man’ is used as the basis for a consideration
of the current and future status of the cognitive sciences.
相似文献
Tom FroeseEmail: |
9.
Bernard Flynn 《Continental Philosophy Review》2007,40(2):125-138
This article follows the development of Merleau-Ponty’s political philosophy from his 1947 text, Humanism and Terror, through a number of essays in the Adventures of the Dialectic, to the Preface to Signs published in 1959. It shows the process by which Merleau-Ponty escaped the “grip of marxism” as a philosophy of history.
It notes the link between his philosophy of history and the concrete historical events of his times, particularly the Russian
Revolution and its degeneration into Stalinism. It suggests a certain analogy between Merleau-Ponty’s reflection on the October
Revolution and Kant’s reflection on the French Revolution. The notion of the universal class of the proletariat is the guiding thread in the analyses of both Merleau-Ponty’s proximity to marxism and the process by which he frees himself
from its grip. We observe the role that this concept plays in Humanism and Terror and in the essays on Weber and Lukacs in the Adventure of the Dialectic where we eventually see its dissolution. It is argued that Merleau-Ponty arrives at a new conception of historical meaning
which is neither totalizing or empiricist. The paper concludes by presenting an outline of the direction that his philosophy
of history took after he extricated himself from marxism. This new philosophy took the form of a critical reflection on the
role of the “notion of the hero” in 20th century political philosophy in general, particularly in Heidegger and Sartre.
相似文献
Bernard FlynnEmail: |
10.
Kurt Mosser 《Philosophia》2009,37(1):1-20
Kant’s reputation for making absolutist claims about universal and necessary conditions for the possibility of experience
are put here in the broader context of his goals for the Critical philosophy. It is shown that within that context, Kant’s
claims can be seen as considerably more innocuous than they are traditionally regarded, underscoring his deep respect for
“common sense” and sharing surprisingly similar goals with Wittgenstein in terms of what philosophy can, and at least as importantly
cannot, provide.
相似文献
Kurt MosserEmail: |
11.
This essay will build on Emmanuel Levinas’s rejection of ontology as foundational and draw out the implications for psychotherapy.
We will explore Levinas’s concept of substitution (in both his more Jewish writings and his philosophical treatises) and consider
its meaning in relationship to the role of a psychotherapist. Levinas understands the Other as a calling for substitution
of the self and of a taking on of responsibility. We explore the notion of surrender in the work of the psychoanalyst Emmanuel
Ghent and argue that his position is ultimately lacking in ethical injunction; requiring nothing of the self in relationship
to the Other. It remains within the confines of the conventional, self-reflexive models that Levinas critiques. Following
Levinas, we suggest that the therapist bear the burden of ethical responsibility by being exposed to the client’s ethical
call and by responding out of a kenotic self-emptying.
相似文献
Alvin DueckEmail: |
12.
Kelvin McQueen 《Studies in Philosophy and Education》2010,29(1):53-66
In an article published in 1930, Lev Vygotsky refers explicitly to the seventeenth century Dutch philosopher Benedictus de
Spinoza. From a close reading of Vygotsky’s remarkable piece, ‘The socialist transformation of man,’ the extraordinary parallels
in the lives and philosophies of Vygotsky and Spinoza are revealed. Then the strengths and weaknesses are assessed of the
analytical approach Vygotsky may have inherited from Spinoza. It is suggested that there are analytical ramifications arising
from Vygotsky’s possible reliance on Spinoza’s nuanced but essentially dualistic philosophy. The conclusion is that the key
limitation of this methodology is the elision of radical doubting with radical unknowability. 相似文献
13.
Jack Reynolds 《Sophia》2008,47(3):311-325
This essay raises some critical questions about the interpretation that Derrida offers of Merleau-Ponty in his recent book,
On Touching: Jean-Luc Nancy, where Derrida implies that the latter’s work remains mired in theological prejudices. As well as defending Merleau-Ponty’s
analyses of the senses and inter-subjectivity against such claims, this essay is also concerned to examine Derrida’s transcendental
philosophy of time (or philosophy of the contretemps that breaks open time but nonetheless pertains to it) that undergirds
and motivates his engagement with various philosophies of touch. In this latter respect, I will argue that Derrida’s philosophy
is itself ‘touched’ by time, in the peculiar sense of ‘touched’ that connotes affected and wounded. His work instantiates
an ethics of non-presentist time (which is also the transcendental condition for any event of touch) and I ask whether there
is reason to look for a different understanding of both time and the transcendental to Derrida’s.
相似文献
Jack ReynoldsEmail: |
14.
Husserl’s Discovery of Philosophical Discourse 总被引:1,自引:0,他引:1
Robert Sokolowski 《Husserl Studies》2008,24(3):167-175
Husserl’s Idea of Phenomenology is his first systematic attempt to show how phenomenology differs from natural science and in particular psychology. He does
this by the phenomenological reduction. One of his achievements is to show that the formal structures of intentionality are
more akin to logic than to psychology. I claim that Husserl’s argument can be made more intuitive if we consider phenomenology
to be the study of truth rather than knowledge, and if we see the reduction as primarily a modification in our vocabulary
and discourse and not as simply a change in attitude. I briefly compare Husserl’s concept of philosophy with those of Plato
and Kant.
相似文献
Robert SokolowskiEmail: |
15.
Christopher Hamilton 《Ethical Theory and Moral Practice》2008,11(2):181-195
Raimond Gaita’s work in moral philosophy is unusual and important in focusing on the concept of sainthood. Drawing partly
on the work of George Orwell, and partly on the life and work of Simone Weil, as well as on further material, I argue that
Gaita’s use of this notion to help make sense of the concept of human preciousness is unconvincing, not least because he does
not properly explore the figure and psychology of the saint in any detail. I relatedly argue that the notion of human preciousness
in question is implausible and, in some ways, sentimental. I also explore Gaita’s concept of “speaking personally” in moral
philosophy, and suggest that matters here are a great deal more complicated than he supposes.
相似文献
Christopher HamiltonEmail: |
16.
Kant’s theory of arithmetic is not only a central element in his theoretical philosophy but also an important contribution
to the philosophy of arithmetic as such. However, modern mathematics, especially non-Euclidean geometry, has placed much pressure
on Kant’s theory of mathematics. But objections against his theory of geometry do not necessarily correspond to arguments
against his theory of arithmetic and algebra. The goal of this article is to show that at least some important details in
Kant’s theory of arithmetic can be picked up, improved by reconstruction and defended under a contemporary perspective: the
theory of numbers as products of rule following construction presupposing successive synthesis in time and the theory of arithmetic
equations, sentences or “formulas”—as Kant says—as synthetic a priori. In order to do so, two calculi in terms of modern mathematics
are introduced which formalise Kant’s theory of addition as a form of synthetic operation.
相似文献
Peter MittelstaedtEmail: |
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.
Albert Atkin 《Philosophia》2008,36(3):313-326
This paper traces a lost genealogical connection between Charles S. Peirce’s later theory of signs and contemporary work in
the philosophy of language by John Perry. As is shown, despite some differences, both accounts offer what might be termed
a multi-level account of meaning. Moreover, it is claimed that by adopting a ‘Peircian turn’ in his theory, Perry might overcome
alleged shortcomings in his account of cognitive significance.
相似文献
Albert AtkinEmail: |
19.
20.
Patience Moll 《Philosophia》2008,36(1):55-65
The essay examines the relation between the explicit aesthetic ideology of Proust’s Recherche and the structure of the “involuntary memory” that is supposed to serve as that ideology’s empirical basis. I challenge the
apparent solipsism and idealism of the narrator’s aesthetics by focusing on the one experience of involuntary memory that
he omits from his final reflections, in Time Regained, on the relation between memory and art: this is the involuntary memory, in the earlier volume Sodom and Gomorrah, of his dead grandmother, a memory that he describes there as an experience of true otherness. Through a close reading of
this passage, I argue that Proust’s interest in involuntary memory implies a concept of literary art as above all ethical
in nature, in so far as it is the only means by which individuals can emerge from the solitude to which they are otherwise
existentially condemned. In both the Sodom and Gomorrah passage and a later passage from Time Regained this emergence is cast in terms of a rhetoric of multiplicity that emphasizes both the disturbing and the productive dimensions
connecting literature with life.
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Patience MollEmail: |