共查询到20条相似文献,搜索用时 31 毫秒
1.
Frédérique de Vignemont 《Philosophical Studies》2009,144(3):457-466
The philosophical world is indebted to Alvin Goldman for a number of reasons, and among them, his defense of the relevance
of cognitive science for philosophy of mind. In Simulating minds, Goldman discusses with great care and subtlety a wide variety of experimental results related to mindreading from cognitive
neuroscience, cognitive psychology, social psychology and developmental psychology. No philosopher has done more to display
the resourcefulness of mental simulation. I am sympathetic with much of the general direction of Goldman’s theory. I agree
with him that mindreading is not a single system based on a single mechanism. And I admire his attempt to bring together the
cognitive neuroscientific discovery of mirror system phenomena and the philosophical account of pretense within a unique theoretical
framework of mental simulation. To do so, Goldman distinguishes two types of mindreading, respectively, based on low-level
and high-level simulation. Yet, I wonder in what sense they are really two distinct processes. Here, I will confine myself
largely to spelling out a series of points that take issue with the distinction between low-level and high-level mindreading. 相似文献
2.
Montgomery Link 《Synthese》2009,166(1):41-54
In his Tractatus Logico-Philosophicus Ludwig Wittgenstein (1889–1951) presents the concept of order in terms of a notational iteration that is completely logical
but not part of logic. Logic for him is not the foundation of mathematical concepts but rather a purely formal way of reflecting
the world that at the minimum adds absolutely no content. Order for him is not based on the concepts of logic but is instead
revealed through an ideal notational series. He states that logic is “transcendental”. As such it requires an ideal that his
philosophical method eventually forces him to reject. I argue that Wittgenstein’s philosophy is more dialectical than transcendental. 相似文献
3.
Jacek Uglik 《Studies in East European Thought》2010,62(1):19-28
In this paper we attempt to prove that it was Ludwig Feuerbach’s anthropology that influenced Bakunin’s philosophical path.
Following his example Bakunin turned against religion which manipulates, as Hegelianism does, the only priority human being
has—another human being. Although Feuerbach’s philosophy did not involve social problems present at Bakunin’s works, we would
like to show that it was Feuerbach himself who laid foundation for them and that Bakunin’s criticism of the state was the
natural consequence of Feuerbach’s struggle for the individual. Mikhail Alexandrovich Bakunin proved that Feuerbach’s attempts
to rise anthropology to the rank of theology are not sufficient to free the individual from the power of abstractions as in
his opinion it is not only God (religion) that should be overthrown but also the state. 相似文献
4.
Michel ter Hark 《Philosophia》2009,37(4):589-604
The aim of this article is to give both a sustained interpretation of Wittgenstein’s obscure remarks on the experience of
meaning of language, synthaesthesia and secondary use and to apply his insights to recent philosophical discussions about
synthaesthesia. I argue that synthaesthesia and experience of meaning are conceptually related to aspect-seeing. The concept
of aspect-seeing is not reducible to either seeing or imaging but involves a modified notion of experience. Likewise, synthaesthesia
involves a modified notion of experience. In particular, the concept of synthaesthesia involves a secondary use of ‘experience’
and hence is intrinsically dependent on the primary use of language. Recent discussions tend to overlook this distinction
between the primary and secondary use of language. 相似文献
5.
Hans Ruin 《Husserl Studies》2011,27(1):63-81
The article seeks to challenge the standard accounts of how to view the difference between Husserl and Frege on the nature
of ideal objects and meanings. It does so partly by using Derrida’s deconstructive reading of Husserl to open up a critical
space where the two approaches can be confronted in a new way. Frege’s criticism of Husserl’s philosophy of mathematics (that
it was essentially psychologistic) was partly overcome by the program of transcendental phenomenology. But the original challenge
to the prospect of a fulfilled intuition of idealities remained and was in fact encountered again from within the transcendental
analysis by Husserl himself in his last writings on geometry and language. According to the two standard and conflicting accounts,
Husserl either changed his earlier psychologistic program as a result of Frege’s criticism, or he was in fact never challenged
by it in the first place. The article shows instead how Husserl continued to struggle with the problem of the constitution
of ideal objects, and how his quest led him to a point where his analyses anticipate a more dialectical and deconstructive
conclusion, eventually made explicit by Derrida. It also shows not only how this development constitutes a philosophical continuity
from the original dispute with Frege, but also how Frege’s critique in a certain respect could be read as an anticipation
of Derrida’s deconstructive elaboration of Husserl’s phenomenology. 相似文献
6.
Boltzmann’s lectures on natural philosophy point out how the principles of mathematics are both an improvement on traditional
philosophy and also serve as a necessary foundation of physics or what the English call “Natura Philosophy”, a title which
he will retain for his own lectures. We start with lecture #3 and the mathematical contents of his lectures plus a few philosophical
comments. Because of the length of the lectures as a whole we can only give the main points of each but organized into a coherent
study. Behind his mathematics stands his support of Darwinian evolution interpreted in a partly Lamarckian way. He also supported
non-Euclidean geometry. Much of Boltzmann’s analysis of mathematics is an attempt to refute Kant’s static a priori categories
and his identification of space with “non-sensuous intuition”. Boltzmann’s strong attention toward discreteness in mathematics
can be seen throughout the lectures. Part II of this paper will touch on the historical background of atomism and focus on
the discrete way of thinking with which Boltzmann approaches problems in mathematics and beyond. Part III briefly points out
how Boltzmann related mathematics and discreteness to music.
This revised version was published online in June 2006 with corrections to the Cover Date. 相似文献
7.
Tadeusz Szubka 《Philosophia》2012,40(1):165-174
Although Brandom is critical of some features of narrowly conceived classical pragmatism, at the same time he explicitly embraces
a version of pragmatism, both in his overall philosophical outlook, and in his philosophy of language. Brandom’s distinctive
theoretical approach is based on what he calls rationalist pragmatism, which is a version of fundamental pragmatism. Within
the philosophy of language it takes the form of semantic pragmatism. The paper briefly discusses Brandomian version of fundamental
pragmatism and its semantic underpinning, and subsequently formulates a basic dilemma it encounters there. 相似文献
8.
Alfredo Deano 《Man and World》1970,3(2):83-101
Summary The author claims that there is a basic difference between theTractatus and thePhilosophical Investigations; despite Bernstein's and O'Brien's claims to the contrary, there are, indeed, two Wittgensteins. Yet, to ascertain the difference between both we must look at Wittgenstein's conceptions of philosophy rather than at his views on logic and language. Wittgenstein's different, and even divergent, views on logic and language are grounded on his two views on philosophy and not the other way around. At the same time, Wittgenstein's views on philosophy are caused by his ways of conceiving the scope of philosophical activity in regard to language. Both in theTractatus and in thePhilosophical Investigations, Wittgenstein points out what is important in language for philosophy, but in each case he reaches very different conclusions. Now, when all is said, there remains one unifying factor in all of Wittgenstein's investigations: it is the question of the logic of language, which shifts positions from theTractatus to theInvestigations, so that what was earlier a hidden structure becomes later the grammar of its indefinitely complexe uses. 相似文献
9.
Carl Gillett 《Synthese》2006,153(2):261-296
Samuel Alexander was one of the foremost philosophical figures of his day and has been argued by John Passmore to be one of
‘fathers’ of Australian philosophy as well as a novel kind of physicalist. Yet Alexander is now relatively neglected, his
role in the genesis of Australian philosophy if far from widely accepted and the standard interpretation takes him to be an
anti-physicalist. In this paper, I carefully examine these issues and show that Alexander has been badly, although understandably,
misjudged by most of his contemporary critics and interpreters. Most importantly, I show that Alexander offers an ingenious,
and highly original, version of physicalism at the heart of which is a strikingly different view of the nature of the microphysical
properties and associated view of emergent properties. My final conclusion will be that Passmore is correct in his claims
both that Alexander is significant as one of the grandfather’s of Australian philosophy and that he provides a novel physicalist
position. I will also suggest that Alexander’s emergentism is important for addressing the so-called ‘problem of mental causation’
presently dogging contemporary non-reductive physicalists. 相似文献
10.
11.
12.
Søren Overgaard 《Continental Philosophy Review》2010,43(3):307-330
In various publications, Stanley Cavell and Stanley Rosen have emphasized the philosophical importance of what they both call
“the ordinary.” They both contrast their recovery of “the ordinary” with traditional philosophy, including the phenomenological
philosophy of Edmund Husserl. In this paper, I address Rosen’s claims in particular. I argue that Rosen turns the real situation
on its head. Contra Rosen, it is not the case that the employment of Husserl’s epoché distorts the authentic voice of “the” ordinary—a voice
that is clearly audible only from within everyday life. For (pace both Cavell and Rosen) there is no single “voice” of the ordinary: There are many such “voices,” not all of which are to be relied upon. Therefore, if we want to achieve
an adequate grasp of ordinary experience, and Rosen does want this, we precisely need the epoché to curtail the misleading
messages of certain other “voices of the ordinary.” Moreover, and somewhat surprisingly, this positive evaluation of the Husserlian
epoché finds support in Heidegger’s writings from the twenties. I argue that Heidegger, too, believed that the epoché was
an indispensable tool for the philosophical attempt to capture ordinary experience. 相似文献
13.
Daniel D. Hutto 《Philosophia》2009,37(4):629-652
It is possible to pursue philosophy with a clarificatory end in mind. Doing philosophy in this mode neither reduces to simply
engaging in therapy or theorizing. This paper defends the possibility of this distinctive kind of philosophical activity and
gives an account of its product—non-theoretical insights—in an attempt to show that there exists a third, ‘live’ option for
understanding what philosophy has to offer. It responds to criticisms leveled at elucidatory philosophy by defenders of extreme
therapeutic readings and clearly demonstrates that in rejecting the latter one cannot assume Wittgenstein’s approach to philosophy
was theoretically based by default. 相似文献
14.
Laurance J. Splitter 《Studies in Philosophy and Education》2011,30(4):343-362
I take as my starting point recent concerns from within educational psychology about the need to treat the conceptual and
philosophical underpinnings of empirical research in the field more seriously, specifically in the context of work on the
self, mind and agency. Developing this theme, I find such conceptual support in the writings of P. F. Strawson and Donald
Davidson, two giants of analytic philosophy in the second half of the Twentieth Century. Drawing particularly on Davidson’s
later work, in which he seeks to integrate key claims about subjectivity, objectivity, belief, truth and knowledge, within
what he refers to as a triangular framework of two speakers and a common world, I find support for pedagogic and classroom
organizational structures based on collaborative thinking and dialogue. While Davidson did not write about education, I argue
that his framework has much to offer, most particularly in view of the priority it affords language and dialogue as the necessary
and sufficient conditions for reason, belief and thought—in short, for being a person in the world. 相似文献
15.
Eugen Fischer 《Synthese》2006,148(2):469-501
The paper develops a novel account of the nature and genesis of some philosophical problems, which motivates an unfamiliar
form of philosophical criticism that was pioneered by the later Wittgenstein. To develop the account, the paper analyses two
thematically linked sets of problems, namely problems about linguistic understanding: a set of problems Wittgenstein discusses
in a core part of his Philosophical Investigations, and the ‘problem of linguistic creativity’ that is central to current philosophy of language. The paper argues that these
problems are generated by tacit and unwarranted presuppositions at odds with warranted beliefs the philosophers raising the
problems reflectively hold at the same time. For a rigorous conceptualisation of this phenomenon, the paper develops the notion
of a ‘philosophical picture’ first proposed by Wittgenstein, and specifies the particular class of philosophical problems
that may be raised due to adherence to such pictures. The results motivate a new form of philosophical criticism: the systematic
exposure of relevant philosophical pictures, and efforts to overcome their tacit influence on philosophical reflection. 相似文献
16.
Nam-In Lee 《Continental Philosophy Review》2010,42(4):465-481
In Speech and Phenomena and other works, Derrida criticizes Husserl’s phenomenology and attempts to pave the way to his deconstructive philosophy.
The starting point of his criticism of Husserl’s phenomenology is his assessment of the latter’s phenomenology of language
developed in the Logical Investigations. Derrida claims that Husserl’s phenomenology of language in the Logical Investigations and the subsequent works is guided by the premise of the metaphysics of presence. The aim of this paper is twofold: on the
one hand, it aims to show that Derrida’s criticism of Husserl’s phenomenology of language is off the mark and, on the other
hand, it aims to reveal that the phenomenology of language goes far beyond the scope of the Derridian deconstructive philosophy
of language. 相似文献
17.
Brad J. Kallenberg 《International Journal for Philosophy of Religion》2012,71(1):55-73
Careful readers of Wittgenstein tend to overlook the significance his engineering education had for his philosophy; this despite
Georg von Wright’s stern admonition that “the two most important facts to remember about Wittgenstein were, firstly, that
he was Viennese, and, secondly, that he was an engineer.” Such oversight is particularly tempting for those of us who come
to philosophy late, having first been schooled in math and science, because our education tricks us into thinking we understand
engineering by extension. But we do not. I will illustrate this common tendency to misread Wittgenstein by examining three
engineering concepts that have little significance for science but played important roles in Wittgenstein’s philosophical
thinking. These are: method of projection, dynamical similarity, and satisfactoriness. The upshot of this analysis will be
a strong challenge to the myth of his putative fideism because neither fideism nor its contrary simply would have occurred
to Wittgensteinthe-engineer. 相似文献
18.
Sven Dupré 《Synthese》2012,185(3):501-525
This paper argues that Kepler considered his work in optics as part of natural philosophy and that, consequently, he aimed
at change within natural philosophy. Back-to-back with John Schuster’s claim that Descartes’ optics should be considered as
a natural philosophical appropriation of innovative results in the tradition of practical and mixed mathematics the central
claim of my paper is that Kepler’s theory of optical imagery, developed in his Paralipomena ad Vitellionem (1604), was the result of a move similar to Descartes’ by Kepler. My argument consists of three parts. First, Kepler borrowed
a geometrical model and experiment of optical imagery from the mélange of mixed and practical mathematics provided in the
works of the sixteenth-century mathematicians Ettore Ausonio and Giovanni Battista Della Porta. Second, Kepler criticized
the Aristotelian theory of light and he developed his own alternative metaphysics. Third, Kepler used his natural philosophical
assumptions about the nature of light to re-interpret the model of image formation taken from Della Porta’s work. Taken together,
I portray Kepler’s theory of optical imagery as a natural philosophical appropriation of an innovative model of image formation
developed in a sixteenth-century practical and mixed mathematical tradition which was not interested in questioning philosophical
assumptions on the nature of light. 相似文献
19.
20.
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: |