共查询到20条相似文献,搜索用时 15 毫秒
1.
Diego Marconi 《Erkenntnis》2006,65(3):301-318
The claim that truth is mind dependent has some initial plausibility only if truth bearers are taken to be mind dependent
entities such as beliefs or statements. Even on that assumption, however, the claim is not uncontroversial. If it is spelled
out as the thesis that “in a world devoid of mind nothing would be true”, then everything depends on how the phrase ‘true
in world w’ is interpreted. If ‘A is true in w’ is interpreted as ‘A is true of
w’ (i.e. ‘w satisfies A’s truth conditions’, the claim need not be true. If on the other hand it is interpreted as ‘A is true of w
and exists in w’ then the claim is trivially true, though devoid of any antirealistic efficacy. Philosophers like Heidegger and Rorty, who
hold that truth is mind dependent but reality is not, must regard such principles as “A if and only if it is true that A”
as only contingently true, which may be a good reason to reject the mind dependence of truth anyway. 相似文献
2.
Gang Liu 《Frontiers of Philosophy in China》2007,2(1):95-114
The research programme of the philosophy of information (PI) proposed in 2002 made it an independent area or discipline in
philosophical research. The scientific concept of ‘information’ is formally accepted in philosophical inquiry. Hence a new
and tool-driven philosophical discipline of PI with its interdisciplinary nature has been established. Philosophy of information
is an ‘orientative’ rather than ‘cognitive’ philosophy. When PI is under consideration in the history of Western philosophy,
it can be regarded as a shift of large tradition. There are three large traditions at large, known as Platonic, Kantian and
Leibniz-Russellian. In the discussion of the position of the possible worlds, we have modal Platonism and modal realism, but
both of the theories are made in the framework of Western philosophy. In this essay, it is argued that possible worlds could
be seen as worlds in information, which is then an interpretation of modal information theory (MIT). Our interpretation is
made on the basis of Leibniz’s lifelong connection with China, a fact often overlooked by the Western philosophers. Possible
world theory was influenced by the Neo-Confucianism flourishing since the Song Dynasty of China, the foundation of which is
Yijing. It could be argued that Leibniz’s possible world theory was formulated in respect to the impact of the thoughts reflected
in Yijing, in that one of the prominent features is the model-theoretic construction of theories. There are two approaches to theory
construction, i.e., axiom-theoretic and model-theoretic. The origin of the former is from ancient Greece and the latter from
ancient China. And they determined the different features of theoretic structures between the oriental and occidental traditions
of science and technology. The tendency of the future development of science and technology is changing from the axiom-theoretic
to the model-theoretic orientation, at least the two approaches being complementary each other. To some extent, this means
the retrospective of tradition in the turning point of history, and some of the China’s cultural traditions might become the
starting points in formulating the future Chinese philosophy of science and technology. 相似文献
3.
Hermann Schmitz Rudolf Owen M��llan Jan Slaby 《Phenomenology and the Cognitive Sciences》2011,10(2):241-259
The following text is the first ever translation into English of a writing by German phenomenologist Hermann Schmitz (*1928).
In it, Schmitz outlines and defends a non-mentalistic view of emotions as phenomena in interpersonal space in conjunction
with a theory of the felt body’s constitutive involvement in human experience. In the first part of the text, Schmitz gives
an overview covering some central pieces of his theory as developed, for the most part, in his massive System of Philosophy, published in German in a series of volumes between 1964 and 1980. Schmitz’s System is centred on the claim that the contemporary view of the human subject is the result of a consequential historical process:
A reductionist and ‘introjectionist’ objectification of lived experience culminating in the ‘invention’ of the mind (or ‘soul’)
as a private, inner realm of subjective experience and in a corresponding ‘grinding down’ of the world of lived experienced
to a meagre, value-neutral ‘objective reality’. To counter this intellectualist trend, Schmitz puts to use his approach to
phenomenology with the aim of regaining a sensibility for the nuanced realities of lived experience—hoping to make up for
what was lost during the development of Western intellectual culture. Since both this text and the overall style of Schmitz’s
philosophising are in several ways unusual for a contemporary readership, a brief introduction is provided by philosophers
Jan Slaby and Rudolf Owen Müllan, the latter of whom translated Schmitz’s text into English. The introduction emphasises aspects
of Schmitz’s philosophy that are likely to be of relevance to contemporary scholars of phenomenological philosophy and to
its potential applications in science and society. 相似文献
4.
Jaysankar L. Shaw 《Sophia》2011,50(3):481-497
This paper explains some of the uses of the word ‘freedom’ in Western as well as in Indian philosophy. Regarding the psychological
concept of freedom or free will, this paper focuses on the distinction between fatalism, determinism, types of compatibilism,
and libertarianism. Indian philosophers, by and large, are compatibilists, although some minor systems, such as Śākta Āgama,
favor a type of libertarianism. From the Indian perspective the form of life of human beings has also been mentioned in the
discussion of free will. Regarding metaphysical freedom, I discuss the views of the Bhagavad Gītā and Swami Vivekananda in
Sect. III. K.C. Bhattacharyya, a neo-Advaita Vedāntin, has discussed degrees of freedom of the subject at several levels.
According to him, spiritual progress lies in the progressive realization of the freedom of the subject. I compare his view
with the classical Advaita concept of freedom. I have also addressed the question of whether freedom from suffering can be
realized at social and global levels. In this context I have mentioned some of the interpretations of the great saying ‘I
am Brahman,’ and how freedom can be realized at the global level by using the Advaita concept of ‘oneness.’ 相似文献
5.
Western philosophy has been greatly influenced by visual metaphors. Knowing something has commonly, yet implicitly, been conceptualized
as seeing something clearly, learning has been framed as being visually exposed to something, and the mind has been understood
as a ‘mirror of nature’. A whole ‘epistemology of the eye’ has been at work, which has had significant practical implications,
not least in educational contexts. One way to characterize John Dewey’s pragmatism is to see it as an attempt to replace the
epistemology of the eye with an epistemology of the hand. This article develops the epistemology of the hand on three levels:
A level of embodiment and metaphors, of craftsmanship and social practices, and of schooling and education. 相似文献
6.
Gary Bartlett 《Erkenntnis》2012,76(2):195-209
Very plausibly, nothing can be a genuine computing system unless it meets an input-sensitivity requirement. Otherwise all
sorts of objects, such as rocks or pails of water, can count as performing computations, even such as might suffice for mentality—thus
threatening computationalism about the mind with panpsychism. Maudlin in J Philos 86:407–432, (1989) and Bishop (2002a, b) have argued, however, that such a requirement creates difficulties for computationalism about conscious experience, putting
it in conflict with the very intuitive thesis that conscious experience supervenes on physical activity. Klein in Synthese
165:141–153, (2008) proposes a way for computationalists about experience to avoid panpsychism while still respecting the supervenience of experience
on activity. I argue that his attempt to save computational theories of experience from Maudlin’s and Bishop’s critique fails. 相似文献
7.
William S. Sax 《International Journal of Hindu Studies》2000,4(1):39-60
Conclusion Our understanding of South Asian society and history is sometimes muddled by the rigid distinctions we make between ‘religion’
and ‘politics.’ The resurgent appeal of Hindu nationalism, the involvement of Hindu renouncers in contemporary Indian politics,
and the continuing relevance of religious issues to political discourse throughout South Asia, show that such a distinction
is of limited utility. In this essay, I have examined the notion of digvijaya in some detail, in an attempt to show that this ‘most important Indian concept with regard to sovereignty’ was always both
a ‘religious’ and a ‘political’ phenomenon. When it was performed by Hindu kings in the classical period, the ‘political’
dimension of digvijaya was foregrounded, while in the medieval and modern periods, when it was associated primarily with Hindu renouncers, its ‘religious’
aspects were paramount. But neither ‘political’ nor ‘religious’ aspects were ever absent from any of the digvijayas discussed here because religion and politics were mutually entailed in the digvijaya at all times, just as kings and renouncers were—and still are—alter-egos of each other. I am tempted to conclude that the
digvijaya melded religious and political domains. Yet perhaps even to speak of ‘melding’ religion and politics is a peculiarly modern
kind of discourse. Perhaps we need to rethink our categories and recognize that politics always has a religious element, while
religion is always a political force. 相似文献
8.
Sascia Pavan 《Erkenntnis》2010,73(2):145-163
In the first exposition of the doctrine of indeterminacy of translation, Quine asserted that the individuation and translation
of truth-functional sentential connectives like ‘and’, ‘or’, ‘not’ are not indeterminate. He changed his mind later on, conjecturing
that some sentential connectives might be interpreted in different non-equivalent ways. This issue has not been debated much
by Quine, or in the subsequent literature, it is, as it were, an unsolved problem, not well understood. For the sake of the
argument, I will adopt Quine’s background assumption that all the semantic features of a language can be reduced to the speakers’
dispositions toward assent and dissent, as far as only the truth-conditional core of the meaning of sentences is concerned.
I will put forward an argument to the effect that the speech dispositions of most, if not all, English (French, Italian, etc.)
speakers constrain a unique translation of their connectives. This argument crucially relies on an empirical conjecture concerning
the behaviour of these operators. 相似文献
9.
Liisa Steinby 《Studies in East European Thought》2011,63(3):227-249
In this article, Bakhtin’s early aesthetics is reread in the context of Hermann Cohen’s system of philosophy, especially his
aesthetics. Bakhtin’s thinking from the early ethical writing Toward a Philosophy of Act to Author and Hero in Artistic Activity and Problems of Dostoevsky’s Poetics is followed. In Author and Hero, an individual is in his life conceived as involved in cognitive and ethical action but as remaining without a consummative
form; the form, or the ‘soul’, is bestowed upon a person by the creative activity of the artist alone. In his understanding
of artistic creativity and the relationship between the ‘hero’ and the author, Bakhtin closely follows Cohen, with the exception
that for Cohen the object of artistic form-giving is the universal, idealized man, whereas for Bakhtin it is an individual.
In the concept of a ‘polyphonic novel’ as developed in Problems of Dostoevsky’s Poetics, Bakhtin, however, considers this view of the activity of the artist (or the novelist) to apply to the “traditional” novel
only, while in a Dostoevskyean novel the characters are not subordinated to any defining power of the author. Bakhtin’s theory
of the Dostoevskyean novel is thus a return to the emphasis of the cognitive and ethical autonomy of the individual. His understanding
of the encounter between persons as a ‘subject’—‘subject’ or an ‘I’—‘thou’ relation has a predecessor, among others, in Cohen. 相似文献
10.
Brinkmann has recently put forward an integrative theory of the mind by expanding Harré’s hybrid psychology. The theory is
integrative because it establishes that in order for one to gain a full understanding of the mind—which is represented as
a set of dispositions—one has to take into account theories about the brain, the body, social practices, and technological
artifacts. All of these are said to be ‘mediators’ upon which the mind depends. An important claim underlying the theory is
that in psychology the basic ontological unit is the person. We agree with Brinkmann both on this and on the dispositional
nature of the mind. Still, he does not make a strong case for the latter. Furthermore, we believe the concept of mediation
is by no means helpful to produce an integrative view in psychology, not only because the theoretical job of such a concept
is unclear but also because qua unifying concept it may end up undermining the ontological primacy of the person (in psychology).
In this paper we refer to these issues and suggest some ideas that may help improve Brinkmann’s (and Harré’s) proposal. 相似文献
11.
‘Pupil voice’ is a movement within state education in England that is associated with democracy, change, participation and
the raising of educational standards. While receiving much attention from educators and policy makers, less attention has
been paid to the theory behind the concept of pupil voice. An obvious point of theoretical departure is the work of Jürgen
Habermas, who over a number of decades has endeavoured to develop a theory of democracy that places strong significance on
language, communication and discourse. This paper is an attempt to gauge the usefulness of Habermas’ approach to understanding
the theory of pupil voice, in particular how his theory of universal pragmatics lends itself to a ‘philosophy of between’,
a philosophy that finds echoes in the conflicted nature of schooling that ‘pupil voice’ is supposed to rectify to some extent.
The paper also explores the drawbacks of a Habermasian approach, in particular his overreliance on rationality as a way of
understanding communication. Lacan’s concept of the objet petit a is introduced as an alternative way of understanding pupil
voice. 相似文献
12.
Mark Moyer 《Synthese》2006,148(2):401-423
Puzzles about persistence and change through time, i.e., about identity across time, have foundered on confusion about what it is for ‘two things’ to be have ‘the same thing’ at a time. This is most directly seen in the dispute over whether material objects can occupy exactly the same place at the
same time. This paper defends the possibility of such coincidence against several arguments to the contrary. Distinguishing
a temporally relative from an absolute sense of ‘the same’, we see that the intuition, ‘this is only one thing’, and the dictum,
‘two things cannot occupy the same place at the same time’, are individuating things at a time rather than absolutely and are therefore compatible with coincidence. Several other objections philosophers have raised ride
on this same ambiguity. Burke, originating what has become the most popular objection to coincidence, argues that if coincidence
is possible there would be no explanation of how objects that are qualitatively the same at a time could belong to different
sorts. But we can explain an object’s sort by appealing to its properties at other times. Burke’s argument to the contrary
equivocates on different notions of ‘cross-time identity’ and ‘the statue’. From a largely negative series of arguments emerges
a positive picture of what it means to say multiple things coincide and of why an object’s historical properties explain its
sort rather than vice versa – in short, of how coincidence is possible. 相似文献
13.
Andrew B. Irvine 《Sophia》2011,50(4):603-624
Enrique Dussel has developed a sweeping philosophical critique of the eurocentricity of Western habits of thought and action,
with the aim of articulating an ‘ethics of liberation’ that takes the part distinctively of ‘the victims’ of the world system.
The heart of Dussel’s effort is an ostensibly new method, ‘analectic’ or ‘anadialectic,’ which comes about through the ‘revelation’
of the other, and goes beyond the self-enclosure that, Dussel asserts, typifies dialectic in Western ontology. Thus, he takes
his position to have gone beyond ontology: it is a trans-ontology, a genuine meta-physics. I question whether analectic does
go beyond Western thinking of being, and propose an ontological critique that is classically Western or, as I would prefer
to say, historically Western yet (along with its analogues in other philosophical traditions) classically relevant even in
our ‘age of globalization and exclusion.’ 相似文献
14.
Serena O’Meley 《Sophia》1995,34(1):241-258
Conclusion Rudolf Otto’s concept of the ‘numinous’ was developed through study, observation, personal experience and religious and philosophical influences. The main philosophical
influences for Otto's thought came from Fries, Schleiermacher, and Kant—from whom Otto derived the concept of thea priori nature of the numinous. However, the numinous does not appear to be a universally applicable category of experience, much
lessa priori, and in some cases may distort religious experience. The example of Hinduism demonstrated how easily the concept of the numinous
may be applied to one 相似文献
15.
Astrid E. Schwarz 《Nanoethics》2009,3(2):109-118
Nanotechnology has recently been identified with principles of sustainability and with a ‘green’ agenda generally. Some maintain that this green dream of nanotechnology is a rather ephemeral societal phenomenon that owes its existence to
the campaign ploys of politics and business. This paper argues that deeper lying societal and cognitive structures are at
work here that complement or even substantiate in some sense the seemingly manipulative saying of a greening of nanotechnologies.
Taking seriously the concept of ‘green nano’, this paper examines the common ground between sustainability discourse and the
discourse of nanotechnology. Green nanotechnology is understood as a boundary concept in which disparate discourses and concepts
join together. The primary concern of the paper is to show that nanodiscourse and ecodiscourse share visions of control and
of excess. Both ecotechnology and nanotechnology accept and incorporate arguments about limited growth, and each develops
strategies of control—be it through a new-found precision in the control of material flows or through greater efficiency in
product design. 相似文献
16.
Non-human primates possess species-specific repertoires of acoustically distinct call types that can be found in adults in
predictable ways. Evidence for vocal flexibility is generally rare and typically restricted to acoustic variants within the
main call types or sequential production of multiple calls. So far, evidence for context-specific call sequences has been
mainly in relation to external disturbances, particularly predation. In this study, we investigated extensively the vocal
behaviour of free-ranging and individually identified Diana monkeys in non-predatory contexts. We found that adult females
produced four vocal structures alone (‘H’, ‘L’, ‘R’ and ‘A’ calls, the latter consisting of two subtypes) or combined in non-random
ways (‘HA’, ‘LA’ and ‘RA’ call combinations) in relation to ongoing behaviour or external events. Specifically, the concatenation
of an introductory call with the most frequently emitted and contextually neutral ‘A’ call seems to function as a contextual
refiner of this potential individual identifier. Our results demonstrate that some non-human primates are able to increase
the effective size of their small vocal repertoire not only by varying the acoustic structure of basic call types but also
by combining them into more complex structures. We have demonstrated this phenomenon for a category of vocalisations with
a purely social function and discuss the implications of these findings for evolutionary theories of primate vocal communication. 相似文献
17.
Barry Hartley Slater 《Synthese》2008,163(2):187-198
Prawitz proved a theorem, formalising ‘harmony’ in Natural Deduction systems, which showed that, corresponding to any deduction
there is one to the same effect but in which no formula occurrence is both the consequence of an application of an introduction
rule and major premise of an application of the related elimination rule. As Gentzen ordered the rules, certain rules in Classical
Logic had to be excepted, but if we see the appropriate rules instead as rules for Contradiction, then we can extend the theorem to the classical case. Properly arranged there is a thoroughgoing ‘harmony’, in the classical
rules. Indeed, as we shall see, they are, all together, far more ‘harmonious’ in the general sense than has been commonly
observed. As this paper will show, the appearance of disharmony has only arisen because of the illogical way in which natural
deduction rules for Classical Logic have been presented. 相似文献
18.
Paul Knepper 《Jewish History》2008,22(3):295-315
In the decades before the First World War, London worried about anarchist outrages, and particularly, about Jews said to instigate
them. Jewish anarchists were rumoured to have been responsible for the ‘ripper’ murders in Whitechapel (1888), an attempt
to blow up the Royal Observatory at Greenwich Park (1894) and the Houndsditch murders (1910)/Sidney Street affair (1911).
Jews were a visible population in the East End, and editors, MPs, and police authorities offered Jewishness to explain the
‘who’ and ‘why’ of anarchist violence. Jews were also thought to have the capacity to become invisible, ‘outsiders’ who could
pass for ‘insiders’. In the radical press, and fictionalised accounts in novels such as Conrad’s The Secret Agent, the image of the Jewish anarchist became that of agent provocateur paid by police to infiltrate and undermine the movement.
Jews were said to operate behind-the-scenes, manipulating the economy and political structure. The invisible hand of the market
and the invisible hand of anarchism were attached to a Jewish body.
About the author: Paul Knepper (Ph.D. Arizona State) is Senior Lecturer in the Department of Sociological Studies, University of Sheffield,
and Research Fellow, Centre for Jewish Studies, University of Manchester. Recent publications include ```Jewish Trafficking”
and London Jews in the Age of Migration’, Journal of Modern Jewish Studies (2008); ‘British Jews and the Racialisation of Crime in the Age of Empire’ British Journal of Criminology (2007); ‘Michael Polanyi and Jewish Identity’ Philosophy of the Social Sciences (2005); ‘Polanyi, “Jewish Problems”, and Zionism’ Tradition and Discovery (2005). 相似文献
19.
Markus Schmitz 《Journal for General Philosophy of Science》2001,32(2):271-305
The epistomology of the definition of number and the philosophical foundation of arithmetic based on a comparison between
Gottlob Frege's logicism and Platonic philosophy (Syrianus, Theo Smyrnaeus, and others). The intention of this article is to provide arithmetic with a logically and methodologically valid definition of number for
construing a consistent philosophical foundation of arithmetic. The – surely astonishing – main thesis is that instead of
the modern and contemporary attempts, especially in Gottlob Frege's Foundations of Arithmetic, such a definition is found in the arithmetic in Euclid's Elements. To draw this conclusion a profound reflection on the role of epistemology for the foundation of mathematics, especially
for the method of definition of number, is indispensable; a reflection not to be found in the contemporary debate (the predominate
‘pragmaticformalism’ in current mathematics just shirks from trying to solve the epistemological problems raised by the debate
between logicism, intuitionism, and formalism). Frege's definition of number, ‘The number of the concept F is the extension
of the concept ‘numerically equal to the concept F”, which is still substantial for contemporary mathematics, does not fulfil
the requirements of logical and methodological correctness because the definiens in a double way (in the concepts ‘extension
of a concept’ and ‘numerically equal’) implicitly presupposes the definiendum, i.e. number itself. Number itself, on the contrary,
is defined adequately by Euclid as ‘multitude composed of units’, a definition which is even, though never mentioned, an implicit
presupposition of the modern concept ofset. But Frege rejects this definition and construes his own - for epistemological
reasons: Frege's definition exactly fits the needs of modern epistemology, namely that for to know something like the number
of a concept one must become conscious of a multitude of acts of producing units of ‘given’ representations under the condition
of a 1:1 relationship to obtain between the acts of counting and the counted ‘objects’. According to this view, which has
existed at least since the Renaissance stoicism and is maintained not only by Frege but also by Descartes, Kant, Husserl,
Dummett, and others, there is no such thing as a number of pure units itself because the intellect or pure reason, by itself
empty, must become conscious of different units of representation in order to know a multitude, a condition not fulfilled by Euclid's conception. As this is Frege's
main reason to reject Euclid's definition of number (others are discussed in detail), the paper shows that the epistemological
reflection in Neoplatonic mathematical philosophy, which agrees with Euclid's definition of number, provides a consistent
basement for it. Therefore it is not progress in the history of science which hasled to the a poretic contemporary state of
affairs but an arbitrary change of epistemology in early modern times, which is of great influence even today.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
20.
John C. J. Hoeks Gisela Redeker Petra Hendriks 《Journal of psycholinguistic research》2009,38(3):221-235
Two studies investigated the effects of prosody and pragmatic context on off-line and on-line processing of sentences like
John greeted Paul yesterday and Ben today. Such sentences are ambiguous between the so-called ‘nongapping’ reading, where John greeted Ben, and the highly unpreferred ‘gapping’ reading, where Ben greeted Paul. In the first experiment, participants listened to dialogues and gave a speeded response as to which reading of an ambiguous
target sentence first comes to mind. In the second experiment, they also responded to a visual probe that was presented during
the presentation of the ambiguous target. The results show that context and prosody have independent and strong effects on
both on-line processing and off-line interpretation of gapping; in the right combination they can make gapping as easy as
the normally preferred nongapping reading. 相似文献