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1.
This is a book review of “Quality of Life: Nomadological Insights—A Nomadic Exploration of Quality of Life in Long-Term Conditions”
by Monique Lhussier, published by VDM Verlag Dr. Müller Aktiengesellschaft & Co. KG, 2009. 相似文献
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3.
Gábor Á. Zemplén 《Journal for General Philosophy of Science》2018,49(4):533-549
Olaf Müller’s book (More Light) develops a new case for underdetermination (prismatic equivalence), and, as he is focusing on theories of a ‘limited domain’, this assumes the containability of the theories. First, the paper argues that Müller’s theory of darkness is fundamentally Newtonian, but for Newton’s optical theory the type of theoretical structure Müller adopts is problematic. Second, the paper discusses seventeenth-century challenges to Newton (by Huygens and Lucas), changes in the proof-structure of Newton’s optical theory, and how these affect Müller’s reconstruction. Müller’s book provides empirically equivalent theories, yet the historical theories were not empirically equivalent, and the same experiments were used to extract different bodies of evidence to rebut the opponent. Third, Goethe’s multi-layered critique of Newton’s experimental proof is investigated, including his developmental account of prismatic colours, the role of experimental series in rejecting Newton’s observations, and his incorporation of the ‘limited domain’ of prismatic colours in a broader framework. Two key elements of Goethe’s method, polarity and strengthening are discussed in contrast to Müller, who only utilises polarity in his account. Finally Neurath’s attempts to come to grips with the optical controversies and the prism-experiments with ‘blurred edges’ are recalled. Müller also discusses in detail some of these experiments and heavily draws on Quine. Neurath developed Duhem’s and Poincaré’s conventionalist insights and had good reasons to be pessimistic about theory-containment. Their differences provide some additions to the history of the Duhem–Quine thesis. 相似文献
4.
Alexander Schreiber 《Journal for General Philosophy of Science》2018,49(4):503-513
Olaf Müller presents a supposedly empirically equivalent theory to Newtonian optics, which in his view is therefore threatened by underdetermination. This threat could even be expanded to modern physics, since this branch of physics is partly based on Newton’s theory. In this paper, I will show that Müller’s alternative theory contains an ill-defined concept, viz. the definition of whiteness as the absence of optical causal factors. This results from a fundamental property of whiteness: for every source of white light there exist metameric sources. I further argue that this cannot be reconciled by borrowing other concepts from modern physics, as is, I will show, tacitly presupposed in Müller’s argument. As a consequence, his alternative theory is not empirically equivalent to Newtonian optics and his argument in favour of underdetermination fails. 相似文献
5.
William Edward Morris 《Philosophia》2009,37(3):441-454
Although Hume has no developed semantic theory, in the heyday of analytic philosophy he was criticized for his “meaning empiricism,”
which supposedly committed him to a private world of ideas, led him to champion a genetic account of meaning instead of an
analytic one, and confused “impressions” with “perceptions of an objective realm.” But another look at Hume’s “meaning empiricism”
reveals that his criterion for cognitive content, the cornerstone both of his resolutely anti-metaphysical stance and his
naturalistic “science of human nature,” provides the basis for a successful response to his critics. Central to his program
for reforming philosophy, Hume’s use of the criterion has two distinct aspects: a critical or negative aspect, which assesses
the content of the central notions of metaphysical theories to demonstrate their unintelligibility; and a constructive or
positive aspect, which accurately determines the cognitive content of terms and ideas. 相似文献
6.
Robert Rosen has proposed several characteristics to distinguish “simple” physical systems (or “mechanisms”) from “complex”
systems, such as living systems, which he calls “organisms”. The Memory Evolutive Systems (MES) introduced by the authors
in preceding papers are shown to provide a mathematical model, based on category theory, which satisfies his characteristics
of organisms, in particular the merger of the Aristotelian causes. Moreover they identify the condition for the emergence
of objects and systems of increasing complexity. As an application, the cognitive system of an animal is modeled by the “MES
of cat-neurons” obtained by successive complexifications of his neural system, in which the emergence of higher order cognitive
processes gives support to Mario Bunge’s “emergentist monism.”
Dedicated to the memory of Robert Rosen who kindly accepted to come to Amiens while he was very ill. 相似文献
7.
Katie Steele 《Synthese》2007,158(2):189-205
I focus my discussion on the well-known Ellsberg paradox. I find good normative reasons for incorporating non-precise belief,
as represented by sets of probabilities, in an Ellsberg decision model. This amounts to forgoing the completeness axiom of
expected utility theory. Provided that probability sets are interpreted as genuinely indeterminate belief (as opposed to “imprecise”
belief), such a model can moreover make the “Ellsberg choices” rationally permissible. Without some further element to the
story, however, the model does not explain how an agent may come to have unique preferences for each of the Ellsberg options.
Levi (1986, Hard choices: Decision making under unresolved conflict. Cambridge, New York: Cambridge University Press) holds that the extra element amounts to innocuous secondary “risk” or security
considerations that are used to break ties when more than one option is rationally permissible. While I think a lexical choice
rule of this kind is very plausible, I argue that it involves a greater break with xpected utility theory than mere violation
of the ordering axiom. 相似文献
8.
Daniel A. Drubach 《Journal of religion and health》2008,47(3):354-365
Theory of Mind (ToM) refers to a cognitive process which allows an individual to “place him/herself” in the other person’s
“mind,” so as to comprehend the latter’s cognitive and emotional status, so as to predict his/her behavior and emotional response
to a particular situation. ToM is necessary for everyday interaction among individuals and accounts for such human traits
as empathy, compassion, and deceit. It is also particularly important in the relationship between a healer and his or her
client, as well as in the God–human relationship. Recent research in the area of neurosciences has identified a specific brain
“system” responsible for ToM, as well as described how these functions may be affected in certain neuropsychiatric conditions.
In this article, we discuss the definition and neurobiological substrate of ToM. In addition, we discuss the cognitive steps
important to achieve an “accurate” theory of mind, its relevance to “self-knowledge,” and its limitations. We also review
some of the data concerning abnormalities and “distortion” of ToM in neuropsychiatric disorders and aberrant human behavior. 相似文献
9.
Kristjan Laasik 《Phenomenology and the Cognitive Sciences》2011,10(4):439-459
10.
李景林 《Frontiers of Philosophy in China》2009,4(2):198-210
Feng Youlan emphasizes the concept of “creativity” in his article “Explanation of Mencius’ Chapter on Strong, Moving Vital
Force”, in particular highlighting the problem whether the “strong, moving vital force” is “innate” or “acquired”. Cheng Hao
and Zhu Xi believed the “strong, moving vital force” was endowed by Heaven, so was therefore innate; “nourishment” cleared
fog and allowed one to “recover one’s original nature”. Mencius’ theory on “the good of human nature” is illustrated in the
concept of integrated “original endowment”. So Cheng Hao and Zhu Xi’s theory of “recovering the original nature” proposed
that the “strong, moving vital force” was innate, which is in complete agreement with Mencius and of which there is ample
evidence in Mencius. However, “nature” is “created by the accumulation of righteousness”. Namely, it is the completion and presentation of the
process of creation and transformation of human beings. Only when we consider both Cheng Hao and Zhu Xi’s theory and Feng
Youlan’s theory can we fully understand Mencius’ theory of “the nourishment of the strong, moving vital force”, which is of
great theoretical and academic value in accurately understanding Mencius and the Confucian theory of mind-nature.
Translated by Lei Yongqiang from Shehui kexue zhanxian 社会科学战线 (Social Science Front), 2007, (5):12–16 相似文献
11.
Holger Lyre 《Journal for General Philosophy of Science》2018,49(4):525-532
Did Goethe devise an empirically viable theory of classical ray optics? Or can we at least make use of his ideas to propose one? And if so, does this confront us with an intriguing case of theory underdetermination? In this paper, which is mainly a comment on the recent work of Olaf Müller, I shall address these three questions and argue for ‘no, yes, no’. This is in contrast to Müller, who has recently launched a vivid defense of Goethe-style ray optics (Müller in “Mehr Licht. Goethe mit Newton im Streit um die Farben.” Fischer, Frankfurt a.M., 2015a; Z Philos Forsch 69(4):569–573, 2015b; Z Philos Forsch 69(4):588–598, 2015c; Br J Hist Philos 24(2):322–346, 2016). Müller aims to give an almost positive answer to all three questions: ‘perhaps, yes, yes’. My overall line of argument will be that the rather restricted regime of classical geometrical optics of spectral colors (or ray optics, for short) allows at best for a weak form of transient theory underdetermination that, in turn and more straightforwardly, also allows for a structuralist reading in terms of two structurally equivalent formulations of one and the same theory. However, extending any of the rivaling models of ray optics other than Newton’s beyond the mentioned regime and embedding them into physics in total—especially in view of thermodynamics—leads to a contradiction. Hence, Newton’s theory is confirmed as the only consistent theoretical interpretation of ray optics. 相似文献
12.
Heiner Roetz 《Dao》2008,7(4):367-380
The article discusses central assumptions of Tu Weiming’s program of overcoming the “enlightenment mentality” and throws a critical light on his conceptions of religious
or spiritual Confucianism, of a Confucian modernity, and of the “multiple modernities” theory in general. It defends a unitary
rather than multiple concept of modernity in terms of the realization of a morally controlled “principle of free subjectivity”
and tries to show how Confucianism, understood as a secular ethics, could contribute to this goal. 相似文献
13.
Bell DR 《Theoretical medicine and bioethics》2003,24(5):381-393
In his paper, “The Relevance of Rawls’ Principle of Justice for Research on Cognitively Impaired Patients” (Theoretical Medicine and Bioethics 23 (2002):45–53), Giovanni Maio has developed athought-provoking argument for the permissibility of non-therapeutic research
on cognitively impaired patients. Maio argues that his conclusion follows from the acceptance of John Rawls’s principles of
justice, specifically, Rawls’s “liberty principle” Maio has misinterpreted Rawls’s “libertyprinciple” – correctly interpreted
it does notsupport non-therapeutic research on cognitivelyimpaired patients. Three other ‘Rawlsian’ arguments are suggested
by Maio’s discussion –two “self-respect” arguments and a “presumed consent” argument – but none of them are convincing. However,
an alternative argument developed from Rawls’s discussion of “justice in health care” in his most recent book, Justice as Fairness: A Restatement, may justify certain kinds of non-therapeutic research on some cognitively impaired patients in special circumstances. We
should not expect anything more permissive from a liberal theory of justice.
This revised version was published online in June 2006 with corrections to the Cover Date. 相似文献
14.
Andries G. van Aarde 《Pastoral Psychology》1997,45(6):451-472
The historical Jesus grew up as a fatherless son. The aim of this article is to focus on two issues. It is argued that Jesus'
fatherlessness should be taken into account when one considers his social identification. Secondly, a social-scientific explanation
is given of his a-patriarchal ethos, his behavior towards endangered women and children, and especially his trust in God as
his “Abba.” The theory of identification which is regarded as a model for interpretation of the data is the so-called “status
envy hypothesis.”
This paper was presented at the SBL International Meeting, Dublin, July 21–24, 1996. 相似文献
15.
In the framework of the theory of social representations, the study set out to examine how Finnish parents and teachers have
received a major change in educational policy. Surveys on parents' and comprehensive school teachers' views of ongoing school
reforms indicated that current educational discourse is structured by two different representations — a “selective” one and
a “comprehensive” one-which contain two different notions of intelligence — “natural” and “sociorelativistic”. The subjects'
sociai position (socioeducational status and expertise) in the educational hierarchy tended to organize their representations.
The findings indicated that the different groups have different relationships to official educational policy and to the ethos
of educability embodied by the school.
University of Joensuu 相似文献
16.
Ahmet Yukleyen 《Contemporary Islam》2010,4(3):269-288
This article examines the production of religious authority among the Süleymanlı, a branch of the Naqshibandiyya order, which
is the largest Sufi community active among Turkish-origin Muslims in Europe. Like other Islamic organizations, the Süleymanlı
claims to represent “true Islam,” which they construct during their central communal ritual, hatim, in which religious knowledge is produced and disseminated. The interaction of a religious corpus of assertions, media of
representation, and social organization during this ritual produces its “criteria of Islamic validity and priority” which
authorizes mystical Islam. European adaptations of the Islamic tradition require an analysis of how Islam is authorized rather
than simply what “European Islam” is or who speaks on behalf of it, individually or communally. 相似文献
17.
Summary This article is an investigation of parallel themes in Heinrich Hertz’s philosophy science and Kant’s theory of schemata, symbols and regulative ideas. It is argued that Hertz’s “pictures” bears close similarities to Kantian “schemata”, that is, they are rules linking concepts to intuitions and provide them with their meaning. Kant’s distinction between symbols and schemata is discussed and related to Hertz’s three pictures of mechanics. It is argued that Hertz considered his own picture of mechanics (the “hidden mass” picture) as symbolic in a different way than the force and energy pictures. In the final part of the article it is described how Harald H?ffding soon after the publication of Hertz’s Principles of Mechanics developed a general theory of analogical reasoning, relying on the ideas of Hertz and Kant. 相似文献
18.
Tu Weiming, as a leading spokesman for contemporary New Confucianism, has been reinterpreting the Confucian tradition in the
face of the challenges of modernity. Tu takes selfhood as his starting point, emphasizing the importance of cultivating the
human mind-and-heart as a deepening and broadening process to realize the anthropocosmic dao. He highlights the concept of a “fiduciary community” and advocates that, because of it, Confucianism remains a dynamic “inclusive
humanism.” Tu’s mode of thinking tallies well with Wilfred C. Smith’s vision of religion, specifically the latter’s exposition
of faith as a universal human quality and proposal of “corporate critical self-consciousness.” This article details the theories
of both scholars, highlights their similarities, and contrasts their differences. It argues that Smith’s world theology provides
a heuristic framework through which one understands how Tu has advanced his Confucian humanism from a Chinese philosophical
or cultural tradition to the midst of world religions. 相似文献
19.
Billie M. Thompson Ph.D. Susan R. Andrews Ph.D. 《Integrative psychological & behavioral science》2000,35(3):174-188
This article provides an overview of the theoretical underpinnings of the Tomatis Method, along with a commentary on other
forms of sound/music training and the need for research. A public debate was sparked over the “Mozart Effect.” This debate
has turned out to be unfortunate because the real story is being missed.
The real story starts with Alfred Tomatis, M.D., scientist and innovator. Dr. Tomatis was the first to develop a technique
using modified music to stimulate the rich interconnections between the ear and the nervous system to integrate aspects of
human development and behavior. The originating theories behind the Tomatis Method are reviewed to describe the ear’s clear
connection to the brain and the nervous system. The “neuropsychology of sound training” describes how and what the Tomatis
Method effects.
Since Dr. Tomatis opened this field in the mid 20th century, no fewer than a dozen offshoot and related systems of training
have been developed. Though each new system of treatment makes clains of effectiveness, no research exists to substantiate
their claims. Rather, each simplified system bases its “right to exist and advertise” on the claimed relationship to Tomatis
and his complex Method. Research is desperately needed in this area.
The 50 years of clinical experience and anecdotal evidence amassed by Tomatis show that sound stimulation can provide a valuable
remediation and developmental training tool for people of all ages. Offshoot systems have watered down the Tomatis Method
without research to guide the decisions of simplifying the techniques and equipment. 相似文献
20.
Avi I. Mintz 《Studies in Philosophy and Education》2010,29(3):287-299
The proverb “chalepa ta kala” (“fine things are difficult”) is invoked in three dialogues in the Platonic corpus: Hippias Major, Cratylus and Republic. In this paper, I argue that the context in which the proverb arises reveals Socrates’ considerable pedagogical dexterity
as he uses the proverb to rebuke his interlocutor in one dialogue but to encourage his interlocutors in another. In the third,
he gauges his interlocutors’ mention of the proverb to be indicative of their preparedness for a more difficult philosophical
trial. What emerges in the study of these three Platonic dialogues is that Socrates believes that how he and others describe learning makes a tangible difference in philosophical investigation. 相似文献