共查询到20条相似文献,搜索用时 15 毫秒
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Johan E. Gustafsson 《No?s (Detroit, Mich.)》2014,48(3):466-473
In this paper, I argue against defining either of ‘good’ and ‘better’ in terms of the other. According to definitions of ‘good’ in terms of ‘better’, something is good if and only if it is better than some indifference point. Against this approach, I argue that the indifference point cannot be defined in terms of ‘better’ without ruling out some reasonable axiologies. Against defining ‘better’ in terms of ‘good’, I argue that this approach either cannot allow for the incorruptibility of intrinsic goodness or it breaks down in cases where both of the relata of ‘better’ are bad. 相似文献
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Olli Lagerspetz 《Philosophical Investigations》2019,42(2):146-162
Peter Winch often returned to questions about the nature of logic. In the context of his work on Wittgenstein and political philosophy in the 1990s, Winch described a contrast between ‘Aristotelian’ and ‘Socratic’ reasoning. Aristotelian conceptions of reasoning, attributed to Frege and Russell, would see logic as a formal science and rationality as consistency with pre‐existent rules of inference. The Socratic conception, attributed to Wittgenstein, understands rational argument as a form of socially embedded dialogue that involves moral relationships and a dimension of depth. Rational persuasion may also involve use of persuasive images and examples. 相似文献
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Steve F. Sapontzis 《The Southern journal of philosophy》1991,29(3):382-393
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Dixie L. Benshoff 《Journal of counseling and development : JCD》1978,57(3):164-166
Oftentimes/frequently the consumers/clients/patients of community/private mental health agencies/facilities experience/encounter difficulty communicating with the mental health professionals/paraprofessionals. Presented is a glossary that should aid novice clients to better communicate with their helpers/therapists/counselors/ caregivers. On the other hand (at the same time), it might just confuse the clients further. This is clearly a risk with counseling. 相似文献
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Susann Heenen‐Wolff 《The International journal of psycho-analysis》2013,94(3):437-451
Following a short introduction to the core theses of Jean Laplanche’s theory of a ‘general seduction’ the author presents the resultant clinical position of the analyst. In the same way that an adult sends ‘enigmatic messages’ to the child, it is the analyst’s task to reopen this primal situation so that the patient can find new ‘translations’ for these messages. Laplanche distinguishes between the function of the analytic frame – which represents and supports attachment – and the ‘sexual’– which is the repressed and constitutes the unconscious. Only the focus on this unconscious facilitates the deconstruction of ‘incorrect’ translations. Accordingly, the analyst, says Laplanche, should not take part in construction – this is a self‐construction of the patient – but only in reconstruction. The author compares this clinical model with Freud’s notions and the ‘transformation processes’ through the alpha function as described by Bion. She illustrates Laplanche’s model and the interpretation strategy with case material. 相似文献
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Norman K. Swazo 《Modern Theology》2019,35(1):138-162
Heidegger’s phenomenology of religious life offers important insights by engaging Paul’s Epistle to the Galatians, where he distinguishes ‘Paul the Pharisee’ from ‘Paul the Christian’ in order to explicate the nature of faith in contrast to systematic theology. Neither certitude in God’s existence is primordial to Christian faith, according to Heidegger, nor is rabbinic nor theological disputation concerning God’s existence or God’s nature. Instead, what is essential to Heidegger’s phenomenology of religious life are: (1) faith as lived experience and (2) recognition of ‘the Christ’ (ho christos/ha ma?ía?). This ‘recognition’, however, requires phenomenological clarification and not philosophy of religion as traditionally construed. 相似文献
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Johan E. Gustafsson 《No?s (Detroit, Mich.)》2016,50(4):854-864
Erik Carlson puts forward a new way of defining monadic value predicates, such as ‘good’, in terms of dyadic value relations, such as ‘better’. Earlier definitions of this kind have the unwanted feature that they rule out some reasonable axiologies by conceptual fiat. Carlson claims that his definitions do not have this drawback. In this paper, I argue that they do. 相似文献
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William Shepard 《Religion》1987,17(4)
This article seeks to answer the question whether the term ‘fundamentalism’ is an appropriate label for certain Islamic movements by undertaking a detailed comparison with Protestant Christian fundamentalism, for which the term was originally coined. After an effort to identify and characterize the two phenomena, a number of similarities and differences are discussed. Among the differences is the fact that the most obvious defining characteristics in each case (Biblical inerrancy for Protestants and politicalsocial involvement for Muslims) are of little relevance to the other case. Among the similarities is a common opposition to ‘modernism’ and a tendency to stress what has been distinctive to the Protestant and Islamic traditions, respectively. The conclusion is that, while the two phenomena do have much in common, ‘fundamentalism’ is not an appropriate common label. The author prefers ‘Islamic radicalism’ for the Muslim case and tentatively suggests ‘radical neotraditionalism’ as a common label. 相似文献
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