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1.
In the Shadow Side of Hope: Charisma and Mutuality in the Pastoral Care of Men with Tendencies Toward Affective Disturbance 总被引:1,自引:1,他引:0
Douglas B. Olds 《Pastoral Psychology》2008,56(6):593-608
This paper explores dialectical relationships between affective mental disturbance and religious development in men. It then
proposes a form of pastoral engagement—the mutual encounter—with men so afflicted. In care giving, the pastor may draw on
his or her own charismatic endowment to solicit the recognition of the same within the care seeker, all the while respecting
a man’s attenuating psychosocial need for communicative boundaries and privacy. Both pastor and care seeker may engage the
care process as a mutual, continuing, and dialogic quest for authentic Christian relationship, charisma, and selfhood where each serves as “guide”
and “messenger.”
相似文献
Douglas B. OldsEmail: |
2.
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: |
3.
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: |
4.
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: |
5.
Daphna Erdinast-Vulcan 《Human Studies》2007,30(4):395-409
In this paper I address some related aspects of Merleau-Ponty’s unfinished texts, The Visible and the Invisible and The Prose of the World. The point of departure for my reading of these works is the sense of philosophical disillusionment which underlies and motivates
them, and which, I argue, leads Merleau-Ponty towards an engagement with art in general and with literature in particular.
I suggest that Merleau-Ponty’s emerging conception of ethics—premised on the paradox of a “universal singularity” and concerned
with the concrete experience of the individual subject, rather than with abstractions and formal categories—can best be articulated
through the formalist concept of “defamiliarization,” the fundamental performativity of all literature, and the dialogic relations
which, though inherent in all discourse, become most powerfully evident in the dynamics of reading.
相似文献
Daphna Erdinast-VulcanEmail: |
6.
Mythological language is sometimes understood as a way of representing, by concrete imagery, more abstract notions. In this
paper, we will pose some metaphysical questions about the possibility of such a representation. These questions will serve
to motivate a brief tour of Mishkāt al-Anwār (Niche of Lights)—Abu Hamid al-Ghazali’s commentary on the famous ayat al-nur (“verse of light”) of the Qur’an—wherein is discussed, among
other things, how symbolic imagery is possible, and “the respect in which the spirits of the meanings are specified within
the frames of the similitudes.”
相似文献
Edward Omar MoadEmail: |
7.
Wolfgang Fasching 《Continental Philosophy Review》2009,42(2):131-148
In this paper I discuss the nature of the “I” (or “self”) and whether it is presupposed by the very existence of conscious experiences (as that which “has” them) or whether it is, instead, in some way constituted by them. I argue for the former view and try to show that the very nature of experience implies a non-constituted synchronic
and diachronic transcendence of the experiencing “I” with regard to its experiences, an “I” which defies any objective characterization.
Finally I suggest that the self, though irreducible to inter-experiential relations, is not a “separately existing entity”,
but should be conceived of as a dimension, namely the dimension of first-personal manifestation of the experiences.
相似文献
Wolfgang FaschingEmail: |
8.
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: |
9.
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: |
10.
Rudolph L 《Integrative psychological & behavioral science》2008,42(2):144-152
I suggest a modification—and mathematization—of Freeman’s thesis on the relations among “perception”, “the finite brain”,
and “the world”, based on my recent proposal that the theory of finite topological spaces is both an adequate and a natural
mathematical foundation for human psychology.
Lee Rudolph is Professor of Mathematics at Clark University and an affiliate of the Kitchen Seminar and SEC Forum there. Most of his mathematical research (since his 1974 Ph.D. from M.I.T.) has been in low-dimensional geometric topology, which he has recently begun to apply to both mathematical psychology and robotics. He currently a co-principal investigator of Practical Parametrization and Efficient Motion Planning of Linkage Systems (NSF Award IIS-0713335). His third collection of poetry, A Woman and a Man, Ice-Fishing, was published by Texas Review Press in 2005. 相似文献
Lee RudolphEmail: URL: http://aleph0.clarku.edu/~lrudolph |
Lee Rudolph is Professor of Mathematics at Clark University and an affiliate of the Kitchen Seminar and SEC Forum there. Most of his mathematical research (since his 1974 Ph.D. from M.I.T.) has been in low-dimensional geometric topology, which he has recently begun to apply to both mathematical psychology and robotics. He currently a co-principal investigator of Practical Parametrization and Efficient Motion Planning of Linkage Systems (NSF Award IIS-0713335). His third collection of poetry, A Woman and a Man, Ice-Fishing, was published by Texas Review Press in 2005. 相似文献
11.
David Morris 《Human Studies》2008,31(4):399-421
This article studies the phenomenology of chronic illness in light of phenomenology’s insights into ecstatic temporality and
freedom. It shows how a chronic illness can, in lived experience, manifest itself as a disturbance of our usual relation to
ecstatic temporality and thence as a disturbance of freedom. This suggests that ecstatic temporality is related to another
sort of time—“provisional time”—that is in turn rooted in the body. The article draws on Merleau-Ponty’s Phenomenology of Perception and Heidegger’s Being and Time, shedding light on the latter’s concept of ecstatic temporality. It also discusses implications for self-management of chronic
illness, especially in children.
相似文献
David MorrisEmail: |
12.
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: |
13.
Olli Pyyhtinen 《Human Studies》2008,31(3):279-298
The essay discusses the philosopher and sociologist Georg Simmel’s theorizing about the individual. Whereas it is typically
within the context of the modern metropolis and the mature money economy that Simmel’s ideas have been discussed in the secondary
literature, I render those ideas in another light by addressing the ontological and existential issues crucial to his conception
of the individual. In Simmel, the individual is divided between the “what” and the “who,” between the qualities which make
one something individual and one’s non-repeatable and finite existence which makes one someone singular. I argue that whereas the first dimension can be understood sociologically, in terms of social relations, the latter
is not accessible to sociology as such, but must be treated philosophically. Therefore, if we wish to address this duality
that lies at the heart of individuality, a “philosophical turn” for sociology is called for.
相似文献
Olli PyyhtinenEmail: |
14.
Timothy P. Daniels 《Contemporary Islam》2007,1(3):231-246
Muslim liberals, moderates, and radical “jihadists,” together with the Indonesian government, condemned Danish caricatures of Prophet Muhammad as insulting and hateful. However,
the form of protest of these diverse segments of Indonesian Muslims was shaped by their ideological frameworks and political
agendas. The “mainstream” of Indonesia’s increasingly radical “moderate” Muslim community, as represented by Nahdlatul Ulama,
Muhammadiyah, and the Justice and Prosperity Party (PKS), squarely condemned the images within their particular perspectives,
while distancing themselves from the “anarchist” radical demonstrators. The Liberal Islam Network (JIL), dedicated to fighting
against “fundamentalists,” pointed out the role of detrimental fundamentalisms around the world. Several small radical groups,
MMI, FPI and HTI actively staged street demonstrations fitting this case into their ideological framework of jihad, defending Islam, and/or striving for an Islamic state. These varied responses are better understood as integral to ongoing
processes of radicalization, liberalization, and cultural and politico-jural Islamization.
相似文献
Timothy P. DanielsEmail: |
15.
Chris R. Schlauch 《Pastoral Psychology》2006,55(1):61-80
This essay considers how we “create meaning” in the interplay of “felt sense” and “symbols,” and examines the direct and immediate interplay between some common everyday experiences and a series of concepts from psychoanalytic perspectives to reveal how this interplay has affinities with religion. Psychoanalysis and religion are overlapping projects. Psychoanalytic symbolizing of experience facilitates our knowing features of religion not previously known, as well as knowing features previously known, in new ways.
相似文献
Chris R. SchlauchEmail: |
16.
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: |
17.
Enactive appraisal 总被引:1,自引:0,他引:1
Giovanna Colombetti 《Phenomenology and the Cognitive Sciences》2007,6(4):527-546
Emotion theorists tend to separate “arousal” and other bodily events such as “actions” from the evaluative component of emotion
known as “appraisal.” This separation, I argue, implies phenomenologically implausible accounts of emotion elicitation and
personhood. As an alternative, I attempt a reconceptualization of the notion of appraisal within the so-called “enactive approach.”
I argue that appraisal is constituted by arousal and action, and I show how this view relates to an embodied and affective
notion of personhood.
相似文献
Giovanna ColombettiEmail: |
18.
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: |
19.
This study investigated whether preservice teachers’ attitudes surrounding school grade labels influenced interpretations
and recall of children’s classroom behavior using the automatic attitude activation model (Fazio, In R. M. Sorrentino & E.
T. Higgins (Eds.), Handbook of motivation and cognition: Foundations of social behavior, 1986) as a theoretical framework. Participants were randomly assigned to one of three conditions: The expectation of viewing
a video of children in schools labeled as “A,” “F,” or “typical” as a result of the school’s aggregated student performance
on standardized tests. Results indicated that participants who believed that they were viewing a video of an “F” classroom
recalled more negative and fewer positive behaviors compared to the “typical” classroom. Likewise, there was a trend for participants
to recall more negative and fewer positive behaviors when viewing a video of an “F” compared to an “A” school. Therefore,
negative attitudes about a school label of “F” biased preservice teachers’ perceptions and memories of children’s classroom
behaviors.
相似文献
Tracy LinderholmEmail: |
20.
Caspar Hare 《Philosophical Studies》2009,145(1):111-130
Here’s one piece of practical reasoning: “If I do this then a person will reap some benefits and suffer some costs. On balance,
the benefits outweigh the costs. So I ought to do it.” Here’s another: “If I do this then one person will reap some benefits
and another will suffer some costs. On balance, the benefits to the one person outweigh the costs to the other. So I ought
to do it.” Many influential philosophers say that there is something dubious about the second piece of reasoning. They say
that it makes sense to trade-off costs and benefits within lives, but not across lives. In this paper I make a case for the second piece of reasoning. My case turns on the existence of morphing sequences—sequences of possible states of affairs across which people transform smoothly into other people.
相似文献
Caspar HareEmail: |