共查询到20条相似文献,搜索用时 15 毫秒
1.
Christian Miller 《Ethical Theory and Moral Practice》2008,11(5):551-561
The purpose of this paper is to consider Joshua Gert’s novel view of subjective practical rationality in his book Brute Rationality. After briefly outlining the account, I present two objections to his view and then consider his own objections to a rival
approach to understanding subjective rationality which I take to be much more plausible.
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Christian MillerEmail: |
2.
Edmund Henden 《Ethical Theory and Moral Practice》2007,10(4):339-352
There have been different interpretations of satisficing rationality. A common view is that it is sometimes rationally permitted
to choose an option one judges is good enough even when one does not know that it is the best option. But there is available
a more radical view of satisficing. On this view, it is rationally permitted to choose an option one judges is good enough
even when a better option is known to be available. In this paper I distinguish between two possible interpretations of ‘genuine’
satisficing, a de re and a de dicto interpretation. I then argue that while de re genuine satisficing is always irrational,
de dicto genuine satisficing might be rationally permissible. In fact, de dicto genuine satisficing does not appear to be
covered by existing accounts of satisficing behaviour.
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Edmund HendenEmail: |
3.
Donald W. Bruckner 《Philosophical Studies》2009,142(3):307-324
An adaptive preference is a preference that is regimented in response to an agent’s set of feasible options. The fabled fox
in the sour grapes story undergoes an adaptive preference change. I consider adaptive preferences more broadly, to include adaptive preference formation as well. I argue that many adaptive preferences that other philosophers have cast out as irrational sour-grapes-like preferences
are actually fully rational preferences worthy of pursuit. I offer a means of distinguishing rational and worthy adaptive
preferences from irrational and unworthy ones. The distinction is based on the agent’s own appraisal of the adaptive preference.
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Donald W. BrucknerEmail: |
4.
Bradley Rives 《Philosophical Studies》2009,144(2):211-238
This paper concerns the dialectal role of Frege Cases in the debate between Concept Cartesians and Concept Pragmatists. I
take as a starting point Christopher Peacocke’s argument that, unlike Cartesianism, his ‘Fregean’ Pragmatism can account for
facts about the rationality and epistemic status of certain judgments. I argue that since this argument presupposes that the
rationality of thoughts turn on their content, it is thus question-begging against Cartesians, who claim that issues about
rationality turn on the form, not the content, of thoughts. I then consider Jerry Fodor’s argument that ‘modes of presentation’
are not identical with Fregean senses, and argue that explanatory considerations should leads us to reject his ‘syntactic’
treatment of Frege cases. Rejecting the Cartesian treatment of Frege cases, however, is not tantamount to accepting Peacocke’s
claim that reasons and rationality are central to the individuation of concepts. For I argue that we can steer a middle course
between Fodor’s Cartesianism and Peacocke’s Pragmatism, and adopt a form of Pragmatism that is constrained by Fregean considerations,
but at the same time denies that concepts are constitutively tied to reasons and rationality.
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Bradley RivesEmail: |
5.
Erin Eaker 《Philosophia》2009,37(3):455-457
This paper raises questions concerning Ted Morris’ interpretation of Hume’s notion of meaning and investigates the private
and public aspects of Hume’s notion of meaning.
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Erin EakerEmail: |
6.
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.”
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Daniel E. FlageEmail: |
7.
Yujin Nagasawa 《Sophia》2007,46(1):65-67
I provide a further response to Jason A. Beyer’s objections to the alleged inconsistency between God’s omniscience and His
other attributes.
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Yujin NagasawaEmail: |
8.
Veronica Vasterling 《Human Studies》2007,30(2):79-95
In this essay I compare Nussbaum’s and Arendt’s approach to narrativity. The point of the comparison is to find out which
approach is more adequate for practical philosophy: the approach influenced by cognitive theory (Nussbaum) or the one influenced
by hermeneutic phenomenology (Arendt). I conclude that Nussbaum’s approach is flawed by methodological solipsism, which is
due to her application of cognitive theory.
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Veronica VasterlingEmail: |
9.
Patrick Hutchings 《Sophia》2007,46(1):79-89
A review of Peter Steele’s Plenty, a book in which each poem is faced by a colour plate of the painting or object which sparked it off. Hollander’s ecphrasis
and Krieger’s ekphrasis are held in – possibly unresolvable – dialectic by Steele’s poems. The only resolution which one can
find is one of wit rather than of philosophy.
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Patrick HutchingsEmail: |
10.
Jan Derry 《Studies in Philosophy and Education》2008,27(1):49-62
Abstract rationality has increasingly been a target of attack in contemporary educational research and practice and in its
place practical reason and situated thinking have become a focus of interest. The argument here is that something is lost
in this. In illustrating how we might think about the issue, this paper makes a response to the charge that as a result of
his commitment to the ‘Enlightenment project’ Vygotsky holds abstract rationality as the pinnacle of thought. Against this
it is argued that Vygotsky had a far more sophisticated appreciation of reason and of its remit. The paper proceeds first
by examining the picture of Vygotsky that is presented in the work of James Wertsch, and especially his claim that Vygotsky
was an ambivalent rationalist, goes on to provide an account of Vygotsky that corrects this picture, and develops this in
the light of the work of Robert Brandom, who shares Vygotsky’s inheritance of Hegel. The conclusion towards which this piece
points is that the philosophical underpinnings of Vygotsky’s work provide a radically different idea of rationality and epistemology
from that characterised as abstract rationality and that this has significance for education studies.
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Jan DerryEmail: |
11.
William H. Wahl 《Journal of religion and health》2008,47(3):398-414
This article emphasizes an underappreciated aspect of Freud’s critique of religion taken up in the writings of Ricoeur and
Castoriadis: the degree to which pathologies of desire and duty imbue our relation to shared cultural forms, i.e., narratives,
ideals, and values. Both thinkers find in Freud’s anti-religious polemic a valuable attempt to address the intransigence,
fanaticism, and violence that can result from an unreflected affirmation of Tradition. Alongside developing a respect and
acceptance of other cultures, they argue for the need to establish a critical relation to ‘sacred’meaning structures, one
that mirrors interpretive strategies within the psychoanalytic process. Ricoeur and Castoriadis critique Freud’s accentuation
of neurosis while extending his thinking into personal-philosophical and social-political contexts.
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William H. WahlEmail: |
12.
Stewart Cohen 《Philosophical Studies》2009,144(1):121-125
I raise several objections to Sosa’s account of knowledge as aptness. I argue that aptness is neither necessary nor sufficient
for knowledge. I also raise some objection to Sosa’s treatment of dreaming skepticism.
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Stewart CohenEmail: |
13.
Autonomy,Force and Cultural Plurality 总被引:1,自引:1,他引:0
Monica Mookherjee 《Res Publica》2008,14(3):147-168
Within now prolific debates surrounding the compatibility of feminism and multiculturalism in liberal societies, the need
arises for a normative conception of women’s self-determination that does not violate the self-understandings or values of
women of different backgrounds and forms of life. With reference to the recent British debate about forced marriage, this
article proposes an innovative approach to this problem in terms of the idea of ‘plural autonomy’. While the capacity for
autonomy is plural, in the sense of varying across cultures, autonomy in any world-view involves a capacity to ‘endorse’ one’s
decisions in certain crucial spheres of life. Non-endorsement, coercion or force occurs if one risks being alienated from
the (cultural) goods and relationships that structure one’s capacity to act in the world. This approach counsels more caution
than prominent liberal approaches with respect to negotiating the contested boundary between freedom and force in a diverse
society.
相似文献
Monica MookherjeeEmail: |
14.
Chad Kleist 《Ethical Theory and Moral Practice》2009,12(3):257-266
An inverse akratic act is one who believes X, all things considered, is the correct act, and yet performs ~X, where ~X is
the correct act. A famous example of such a person is Huck Finn. He believes that he is wrong in helping Jim, and yet continues
to do so. In this paper I investigate Huck’s nature to see why he performs such acts contrary to his beliefs. In doing so,
I explore the nature of empathy and show how powerful Huck’s empathic feelings are. Drawing from Martin L. Hoffman, I show
the relationship between empathy and a principle of justice. This relationship leads to Huck acting virtuously, as Rosalind
Hursthouse maintains.
相似文献
Chad KleistEmail: |
15.
Mark Heller 《Philosophical Studies》2008,140(1):83-101
The Donkey Problem (as I am calling it) concerns the relationship between more and less fundamental ontologies. I will claim
that the moral to draw from the Donkey Problem is that the less fundamental objects are merely conventional. This conventionalism
has consequences for the 3D/4D debate. Four-dimensionalism is motivated by a desire to avoid coinciding objects, but once
we accept that the non-fundamental ontology is conventional there is no longer any reason to reject coincidence. I therefore
encourage 4Dists to become even more radical—embrace the Donkey Problem’s conventionalism and deflate the debate between 3Dists
and 4Dists.
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Mark HellerEmail: |
16.
Chris Heathwood 《Erkenntnis》2007,67(1):137-142
Jonathan Westphal’s recent paper attempts to reconcile the view that propositions about the future can be true or false now
with the idea that the future cannot now be real. I attempt to show that Westphal’s proposal is either unoriginal or unsatisfying.
It is unoriginal if it is just the well-known eternalist solution. It is unsatisfying if it is instead making use of a peculiar,
tensed truthmaking principle.
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Chris HeathwoodEmail: |
17.
Angela M. Smith 《Philosophical Studies》2008,137(1):31-39
In his recent book, In Praise of Blame, George Sher argues (among other things) that a bad act can reflect negatively on a person if that act results in an appropriate
way from that person’s “character,” and defends a novel “two-tiered” account of what it is to blame someone. In these brief
comments, I raise some questions and doubts about each of these aspects of his rich and thought-provoking account.
相似文献
Angela M. SmithEmail: |
18.
Joke Bruinsma-de Beer 《Pastoral Psychology》2006,55(2):167-174
In this article the author discusses the differences between pastoral care and psycho-social therapy. She clarifies the specific identity of pastoral care on the basis of Henning Luther’s theology. He distinguishes different anthropological presuppositions in pastoral care and psycho-social therapy. Consequently, she demonstrates the relevancy of Luther’s theology for today’s Practical Theology.
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Joke Bruinsma-de BeerEmail: |
19.
Per Albert Ilsaas 《Res Publica》2008,14(4):313-316
The article is a brief response to Jacob Blair’s critique of David Rodin’s argument in War and Self-Defense that there are circumstances in which war conceivably could be justified not as self-defence, but as law enforcement or punishment.
It argues that while Rodin’s position potentially is less dilemmatic than Blair suggests, Blair nevertheless usefully highlights
tensions within it. Blair’s own argument in favour of ar as law-enforcement is suggestive, but in no way conclusive.
相似文献
Per Albert IlsaasEmail: |
20.
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.
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David BraunEmail: |