共查询到20条相似文献,搜索用时 15 毫秒
1.
The Problem of Moral Spontaneity in the Guodian Corpus 总被引:1,自引:1,他引:0
Edward Slingerland 《Dao》2008,7(3):237-256
This paper discusses certain conceptual tensions in a set of archeological texts from the Warring States period, the Guodian
corpus. One of the central themes of the Guodian corpus is the disanalogy between spontaneous, natural familial relationships
and artificial political relationships. This is problematic because, like many early Chinese texts, the Guodian corpus believes
that political relationships must come to be characterized by unselfconsciousness and spontaneity if social order is to prevail.
This tension will be compared to my earlier work on the “paradox of wu-wei (effortless action),” and the Guodian corpus’ “solution”
to the problem of teaching spontaneity—drawing upon the transformative power of music—will be placed within the landscape
of early “Confucian” and “Daoist” theories concerning human nature and self-cultivation.
相似文献
Edward SlingerlandEmail: |
2.
Alexander A. Guerrero 《Philosophical Studies》2007,136(1):59-97
This paper takes on several distinct but related tasks. First, I present and discuss what I will call the “Ignorance Thesis,”
which states that whenever an agent acts from ignorance, whether factual or moral, she is culpable for the act only if she
is culpable for the ignorance from which she acts. Second, I offer a counterexample to the Ignorance Thesis, an example that
applies most directly to the part I call the “Moral Ignorance Thesis.” Third, I argue for a principle—Don’t Know, Don’t Kill—that
supports the view that the purported counterexample actually is a counterexample. Finally, I suggest that my arguments in
this direction can supply a novel sort of argument against many instances of killing and eating certain sorts of animals.
相似文献
Alexander A. GuerreroEmail: |
3.
Ishtiyaque Haji 《Sophia》2009,48(1):1-14
In this paper, I expose a conundrum regarding divine creation as Leibniz conceives of such creation. What energizes the conundrum
is that the concept of omnibenevolence—“consequential omnibenevolence”—that the Leibnizian argument for the view that the
actual world is the best of all possible worlds presupposes, appears to sanction the conclusion that God has no practical
reasons to create the actual world.
相似文献
Ishtiyaque HajiEmail: |
4.
Number sense and quantifier interpretation 总被引:1,自引:1,他引:0
We consider connections between number sense—the ability to judge number—and the interpretation of natural language quantifiers.
In particular, we present empirical evidence concerning the neuroanatomical underpinnings of number sense and quantifier interpretation.
We show, further, that impairment of number sense in patients can result in the impairment of the ability to interpret sentences
containing quantifiers. This result demonstrates that number sense supports some aspects of the language faculty.
相似文献
Robin ClarkEmail: |
5.
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.”
相似文献
Daniel E. FlageEmail: |
6.
Gabriele Contessa 《Erkenntnis》2008,68(2):187-190
In this note, I argue that a dynamically shifted world—i.e. a world identical to our own except for a fixed constant difference
in the absolute acceleration of each object—is nomically impossible in a Newtonian world populated by finitely many objects.
A dynamic shift however seems to be nomically possible in a world populated by infinitely many objects, but only in a broad
sense of nomic possibility.
相似文献
Gabriele ContessaEmail: |
7.
James D. Marshall 《Studies in Philosophy and Education》2007,26(1):67-75
First I would like to thank Clarence Joldersma for his review of our Poststructuralism, Philosophy, Pedagogy (Marshall, 2004-PPP). In particular, I would thank him for his opening sentence: “[t]his book is a response to a lack.” It
is the notion of a lack, noted again later in his review, which I wish to take up mainly in this response. Rather than defending
or elaborating our particular contributions to PPP—the latter would be a great indignity to my colleagues as I would not write
over them—I will take the opportunity to develop the theme of a lack, as I believe that Joldersma has raised a very important issue. But first I will respond briefly to some of Joldersma’s general
and opening statements about the book, and my philosophical position in particular.
相似文献
James D. MarshallEmail: |
8.
At the beginning of the ’30s—the period of lively debates on the relation between language and society—one of the main issues
in linguistics was language heterogeneity. On the example of the texts by Boris Larin, Georgij Danilov and Lev Jakubinskij
we shall compare two attitudes about unity and division of a language. If the studies by Larin and Danilov in various ways
establish divisions in society and language at the end of the ’20s, in the ’30s there is a marked tendency to recognize language
unity and the cohesiveness of the proletarian society, as seen in socio-linguistic analyses by Jakubinskij. The conclusion,
suggested at the end of this exposition, claims that the idea of one national language grows in importance in the discourse
of the Soviet linguistics at the beginning of 1930s. Disappearance of the contemporary language heterogeneity in the discourse
of Soviet linguists of the period corroborates how linguistics adapts to the political conceptions of society.
相似文献
Mladen UhlikEmail: |
9.
Guobin Yang 《Knowledge, Technology, and Policy》2009,22(2):109-115
Raymond Williams’ work on television as a cultural form offers a theoretical basis for overcoming technological determinism
in the study of the Internet. The Internet in China exerts social and political influences through the cultural forms it enables
and then only when these forms respond to the human condition. Chinese Internet culture consists of new cultural forms that
emerge out of the interactions between Internet and society and that are the products of both cultural tradition and innovation.
相似文献
Guobin YangEmail: |
10.
“Ontological emergence” of inherent high-level properties with causal powers is witnessed nowhere. A non-substantialist conception
of emergence works much better. It allows downward causation, provided our concept of causality is transformed accordingly.
相似文献
Michel BitbolEmail: |
11.
Frank Hofmann 《Erkenntnis》2007,67(2):173-182
Sydney Shoemaker has attempted to save mental causation by a new account of realization. As Brian McLaughlin argues convincingly,
the account has to face two major problems. First, realization does not guarantee entailment. So even if mental properties
are realized by physical properties, they need not be entailed by them. This is the first, rather general metaphysical problem.
A second problem, which relates more directly to mental causation is that Shoemaker must appeal to some kind of proportionality
as a constraint on causation in order to avoid redundant mental causation. I argue that, in addition, a “piling problem” arises,
since causal powers seem to be bestowed twice. Then, I try to sketch an alternative view of the relation between causal powers
and properties—a reductionist view—which fares better on some accounts. But it may have to face another and, perhaps, serious
problem, the “problem of the natural unity of properties”. Finally, I will pose a question about the relation between causal
powers and causation.
相似文献
Frank HofmannEmail: |
12.
Chris R. Schlauch 《Pastoral Psychology》2007,56(2):199-221
Diverse religious communities and traditions share certain common notions among the ways of life they seek to cultivate, notions
that contemporary psychoanalysis can illumine. This essay offers three contributions: (a) substantive—characterizing features
of a way: being-there-with-and-for; (b) methodological—outlining genres of relating psychology and religion; (c) philosophical—discussing
relations between epistemology and ontology (that is, between maps and territory).
Chris R. Schlauch is Associate Professor of Counseling Psychology and Religion, and Psychology of Religion at Boston University. 相似文献
Chris R. SchlauchEmail: |
Chris R. Schlauch is Associate Professor of Counseling Psychology and Religion, and Psychology of Religion at Boston University. 相似文献
13.
Baron Reed 《Philosophical Studies》2009,142(1):91-104
The traditional argument for skepticism relies on a comparison between a normal subject and a subject in a skeptical scenario:
because there is no relevant difference between them, neither has knowledge. Externalists respond by arguing that there is
in fact a relevant difference—the normal subject is properly situated in her environment. I argue, however, that there is
another sort of comparison available—one between a normal subject and a subject with a belief that is accidentally true—that
makes possible a new argument for skepticism. Unlike the traditional form of skeptical argument, this new argument applies
equally well to both internalist and externalist theories of knowledge.
相似文献
Baron ReedEmail: |
14.
Adrian Haddock 《Philosophia》2008,36(4):483-493
Arthur C. Danto’s Analytical Philosophy of History has a Kantian ambition: to state the conditions that make historical knowledge possible and to show “the unhappy destiny”
that attends attempts to extend modes of representation beyond these conditions. Even though Danto’s book fails to achieve
this ambition, it succeeds in making a number of important—if neglected—suggestions in the course of its attempt. One concerns
the significance of the progressive tense for our thinking about human agency. Another concerns the way agency can impact
negatively on the possibility of foreknowledge.
相似文献
Adrian HaddockEmail: |
15.
Dan Arnold 《Argumentation》2008,22(1):135-147
This paper examines some Indian philosophical arguments that are understandable as transcendental arguments—i.e., arguments
whose conclusions cannot be denied without self-contradiction, insofar as the truth of the claim in question is a condition
of the possibility even of any such denial. This raises the question of what kind of self-contradiction is involved—e.g.,
pragmatic self-contradiction, or the kind that goes with logical necessity. It is suggested that these arguments involve something like practical reason—indeed, that they just are arguments against the primacy of “theoretical reason.” This characterization illuminates a characteristically
Indic appeal to ordinary language.
相似文献
Dan ArnoldEmail: |
16.
17.
Peter Lamarque 《Philosophical Studies》2007,135(1):27-40
The paper argues that there is a proper place for literature within aesthetics but that care must be taken in identifying
just what the relation is. In characterising aesthetic pleasure associated with literature it is all too easy to fall into
reductive accounts, for example, of literature as merely “fine writing”. Belleslettrist or formalistic accounts of literature
are rejected, as are two other kinds of reduction, to pure meaning properties and to a kind of narrative realism. The idea
is developed that literature—both poetry and prose fiction—invites its own distinctive kind of aesthetic appreciation which
far from being at odds with critical practice, in fact chimes well with it.
相似文献
Peter LamarqueEmail: |
18.
Sins of the American Empire and Pastoral Responses 总被引:1,自引:1,他引:0
Ryan LaMothe 《Pastoral Psychology》2007,55(4):459-472
This article describes attributes of the American Empire and addresses characteristic sins—pride, sloth, greed, and idolatry—that
are necessary for maintaining the domestic and foreign policies aimed toward expanding the economic and military power of
the United States. In particular, I claim that theo-political narratives and rituals extant in U.S. culture are internalized,
structuring our collective psyches and shaping both our wills and actions. Pride, sloth, greed, and idolatry signify the distortion
of will, giving rise to actions that result in harm and alienation. To address this reality, several pastoral strategies are
depicted.
相似文献
Ryan LaMotheEmail: |
19.
This paper presents an attempt to integrate theories of causal processes—of the kind developed by Wesley Salmon and Phil Dowe—into
a theory of causal models using Bayesian networks. We suggest that arcs in causal models must correspond to possible causal
processes. Moreover, we suggest that when processes are rendered physically impossible by what occurs on distinct paths, the
original model must be restricted by removing the relevant arc. These two techniques suffice to explain cases of late pre?mption
and other cases that have proved problematic for causal models.
相似文献
Toby HandfieldEmail: |
20.
Patrick Tomlin 《Res Publica》2008,14(2):101-116
A common anti-egalitarian argument is that equality is motivated by envy, or the desire to placate envy. In order to avoid
this charge, John Rawls explicitly banishes envy from his original position. This article argues that this is an inconsistent
and untenable position for Rawls, as he treats envy as if it were a fact of human psychology and believes that principles
of justice should be based on such facts. Therefore envy should be known about in the original position. The consequences
for Rawlsian theory—both substantive and methodological—are discussed.
相似文献
Patrick TomlinEmail: |