共查询到20条相似文献,搜索用时 15 毫秒
1.
James Harold 《Dao》2011,10(1):71-84
In this essay I argue that if Kantian and consequentialist ethical theories are vulnerable to the so-called “problem of alienation,”
a virtue ethics based on Xunzi’s ethical writings will also be vulnerable to this problem. I outline the problem of alienation,
and then show that the role of ritual (li) in Xunzi’s theory renders his view susceptible to the problem as it has been traditionally understood. I consider some replies
on Xunzi’s behalf, and also discuss whether the problem affects other Confucian and eudaimonian approaches to virtue ethics.
I close by considering some solutions to the problem and the affect that this result has on the argumentative dialectic between
the three major ethical traditions. 相似文献
2.
Daniel G. Campos 《Studies in Philosophy and Education》2010,29(5):421-439
I articulate Charles S. Peirce’s philosophy of mathematical education as related to his conception of mathematics, the nature
of its method of inquiry, and especially, the reasoning abilities required for mathematical inquiry. The main thesis is that
Peirce’s philosophy of mathematical education primarily aims at fostering the development of the students’ semeiotic abilities
of imagination, concentration, and generalization required for conducting mathematical inquiry by way of experimentation upon
diagrams. This involves an emphasis on the relation between theory and practice and between mathematics and other fields including
the arts and sciences. For achieving its goals, the article is divided in three sections. First, I expound Peirce’s philosophical
account of mathematical reasoning. Second, I illustrate this account by way of a geometrical example, placing special emphasis
on its relation to mathematical education. Finally, I put forth some Peircean philosophical principles for mathematical education. 相似文献
3.
刘成纪 《Frontiers of Philosophy in China》2008,3(4):577-594
Richard Shusterman’s Pragmatist Aesthetics: Living Beauty, Rethinking Art was published in China in 2002. In the preface of the Chinese edition, the author claimed that his tentative idea of soma
esthetics was encouraged by Chinese philosophy and other ancient Asian philosophy. Shusterman’s background in pragmatist philosophy
greatly constrains his understanding of the body in classical Chinese aesthetics in that he only pays attention to the technical
aspects of physical training while neglecting the philosophical basis of this training. In Chinese philosophy the orientation
of the body, the relationship between the body and the universe, the body characteristic of the beauty of nature and the beauty
of art, etc., is a theoretical response to Shusterman’s oriental misreading.
Translated by Lei Yongqiang from Wenyi Yanjiu 컄틕퇐뺿 (Literature & Art Studies), 2007, (4): 23–31 相似文献
4.
Sven Dupré 《Synthese》2012,185(3):501-525
This paper argues that Kepler considered his work in optics as part of natural philosophy and that, consequently, he aimed
at change within natural philosophy. Back-to-back with John Schuster’s claim that Descartes’ optics should be considered as
a natural philosophical appropriation of innovative results in the tradition of practical and mixed mathematics the central
claim of my paper is that Kepler’s theory of optical imagery, developed in his Paralipomena ad Vitellionem (1604), was the result of a move similar to Descartes’ by Kepler. My argument consists of three parts. First, Kepler borrowed
a geometrical model and experiment of optical imagery from the mélange of mixed and practical mathematics provided in the
works of the sixteenth-century mathematicians Ettore Ausonio and Giovanni Battista Della Porta. Second, Kepler criticized
the Aristotelian theory of light and he developed his own alternative metaphysics. Third, Kepler used his natural philosophical
assumptions about the nature of light to re-interpret the model of image formation taken from Della Porta’s work. Taken together,
I portray Kepler’s theory of optical imagery as a natural philosophical appropriation of an innovative model of image formation
developed in a sixteenth-century practical and mixed mathematical tradition which was not interested in questioning philosophical
assumptions on the nature of light. 相似文献
5.
Michael Friedman 《Synthese》2008,164(3):385-400
Carl Hempel introduced what he called “Craig’s theorem” into the philosophy of science in a famous discussion of the “problem
of theoretical terms.” Beginning with Hempel’s use of ‘Craig’s theorem,” I shall bring out some of the key differences between
Hempel’s treatment of the “problem of theoretical terms” and Carnap’s in order to illuminate the peculiar function of Wissenschaftslogik in Carnap’s mature philosophy. Carnap’s treatment, in particular, is fundamentally anti-metaphysical—he aims to use the tools
of mathematical logic to dissolve rather solve traditional philosophical problems—and it is precisely this point that is missed
by his logically-minded contemporaries such as Hempel and Quine. 相似文献
6.
Chuanhua Peng 《Frontiers of Philosophy in China》2011,6(2):193-216
Xunzi’s philosophy of language was mainly unfolded through the “discrimination of ming 名 (names) and shi 实 (realities)” and the “discrimination of yan 言 (words) and yi 意 (meanings).” Particularly, the “discrimination of names and realities” was centered on the propositions that “realities
are realized when their names are heard” and that “names are given to point up realities,” including the view on the essence
of language such as “names expect to indicate realities” and “conventions established by usage,” the view of development of
language such as “coming form the former usage and being newly established,” and the view of functions of language such as
“discriminating superiority and inferiority and differentiating identities and differences”; while the “discrimination of
words and meanings” mainly contained two aspects: One was that words could completely represent meanings while it could not
do so on the other hand, and the other was that the Dao should be grasped through “an unoccupied, concentrated and quiet mind.”
Xunzi’s philosophy of language stressed both language’s value attribute and its cognitive attribute, and it is the greatest
achievement of pre-Qin dynasty’s philosophy of language. 相似文献
7.
Zhengyu Sun 《Frontiers of Philosophy in China》2006,1(1):124-132
To explore the development of contemporary Chinese philosophy, fundamentally, is to explore the development of Marxist philosophy
in contemporary China. The disputes over philosophical views in Chinese academic circles during the first half of the twentieth
century have been focused on understanding Marxist philosophy from such aspects as “what kind of philosophy Chinese society
needs,” “the relation of philosophy to science,” and “philosophy as an idea to reflect on one’s life.” These explorations
have provided us a significant ideological insight into the development of Marxist philosophy and contemporary Chinese philosophy;
that is, in contemporary China, Marxist philosophy, as a doctrine of the liberation and all-round development of human beings,
exists not only as a kind of “doctrine” or “academy” but also as a kind of widely accepted “xueyuan (academic cultivations)” among people.
Translated by Zhao Zhiyi from Jourmal of Jilin University (Social Sciences), 2005:1 相似文献
8.
James BehuniakJr. 《Dao》2010,9(2):249-252
Certain discussions about “relativism” in the philosophy of Zhuangzi turn on the question of the morality of his dao 道. Some commentators, most notably Robert Eno, maintain that there is no ethical value whatsoever to Zhuangzi’s dao as presented in the Cook Ding episode and other “knack passages.” In this essay, it is argued that there is indeed a moral
dimension to Cook Ding’s dao. One way to recognize it is to explore the similarity between that dao and John Dewey’s notion of educational method. There are moral traits that Dewey can appeal to in recommending his method.
It is argued here that these traits represent the moral features of Cook Ding’s dao as well. 相似文献
9.
J. C. Pinto de Oliveira 《Journal for General Philosophy of Science》2007,38(1):147-157
In recent years, a revisionist process focused on logical positivism can be observed, particularly regarding Carnap’s work.
In this paper, I argue against the interpretation that Kuhn’s The Structure of Scientific Revolutions having been published in the International Encyclopedia of Unified Science, co-edited by Carnap, is evidence of the revisionist idea that Carnap “would have found Structure philosophically congenial”. I claim that Kuhn’s book, from Carnap’s point of view, is not in philosophy of science but rather
in history of science (in the context of a sharp discovery–justification distinction). It could also explain the fact that,
despite his sympathetic letters to Kuhn as editor, Carnap never refers to Kuhn’s book in his work in philosophy of science. 相似文献
10.
Despite the affirmation below from a chapter entitled “The Moral Self” in his Ethics (1932), Deweyseems not to have used the
term “moralself” outside that context. Perhaps he didn’t think it that crucial in his overall philosophy. I argue, on the
contrary, that the concept ofthe moralself is fundamental to Deweyan moral psychology and that it provides an illuminating
lens through which to view his philosophy of education. This paper explicates Dewey’s perspective on moral education as education
of the moral self. 相似文献
11.
Alessandro Ferrara 《Res Publica》2011,17(4):377-383
This paper engages with Ferrajoli’s contribution to the philosophical debate on constitutional democracy and in particular
his conception of ‘structural entrenchment’, or the basis upon which one can defend the normativity of the Constitution as
‘higher law’, which can trump or limit legislation, without infringing democratic principles. Ferrajoli’s own understanding
of ‘structural entrenchment’ is compared to Rawls’s and Dworkin’s arguments in support of it. Ferrajoli’s position is neither
grounded on a philosophy of history, as in Rawls, nor on a version of moral realism, as for Dworkin, but on a formal understanding
of the nature of fundamental rights, and in a conception of democratic sovereignty as ‘joint ownership.’ 相似文献
12.
In his seminal work Moral Notions, Julius Kovesi presents a novel account of concept formation. At the heart of this account is a distinction between what
he terms the material element and the formal element of concepts. This paper elucidates his distinction in detail and contrasts
it with other distinctions such as form-matter, universal-particular, genus-difference, necessary-sufficient, and open texture-closed
texture. We situate Kovesi’s distinction within his general philosophical method, outlining his views on concept formation
in general and explain how his theory of concept formation is applied in moral philosophy. 相似文献
13.
Whereas Phenomenology of Perception concludes with a puzzling turn to “heroism,” this article examines the short essay “Man, the Hero” as a source of insight
into Merleau-Ponty’s thought in the early postwar period. In this essay, Merleau-Ponty presented a conception of heroism through
which he expressed the attitude toward post-Hegelian philosophy of history that underwrote his efforts to reform Marxism along
existential lines. Analyzing this conception of heroism by unpacking the implicit contrasts with Kojève, Aron, Caillois, and
Bataille, I show that its philosophical rationale was to supply experiential evidence attesting to the latent presence of
human universality. It is a mythic device intended to animate the faith necessary for Marxist politics by showing that universal
sociality is possible, and that the historically transformative praxis needed to realize it does not imply sacrifice. This
sheds considerable light on Merleau-Ponty’s early postwar political thought. But inasmuch as the latter cannot be severed from his broader philosophical concerns, the prospect is raised that
his entire phenomenological project in the early postwar period rested on a myth. Not necessarily a bad myth, but a myth nonetheless. 相似文献
14.
Superaddressee or Who Will Succeed a Mentor? 总被引:1,自引:0,他引:1
Lyudmila Bryzzheva 《Studies in Philosophy and Education》2006,25(3):227-243
This philosophical essay is inspired by a four-year pedagogical relationship that continues in its altered form today. The
main focus of this piece is the transformation of a mentor as an immediate addressee into mentor as a superaddressee, an influential third listener who oversees observable dialogues. I explore the mutual responsibilities of a student and
a mentor in order to uncover the elements in the pedagogical chemistry responsible for the transformation of an addressee
into a superaddressee. Confirmation (a perfect form of understanding) of a student’s intellectual and moral uniqueness, incarnation
of a particular value deemed desirable by a student, and education of a student into the dialogic ways of being on his or
her own are the necessary ingredients of the process of becoming a superaddressee. Initially a mentor engages in the pedagogy
of understanding whose ideal outcome is confirmation of a student’s intellectual and moral makeup. After the dialogue is over,
a mentor often moves into the domain of inner speech from where he or she continues to offer perfect understanding, especially
in the absence of such understanding from an immediate addressee. Two types of superaddressees are identified and their relationship
with the invoking consciousness is explored. I conclude that becoming a superaddressee is the most generous pedagogical contribution
to a student’s future: a mentor thus makes his or her voice available to a student’s inner dialogue, often without receiving
anything in return.
Mikhail Bakhtin is highly influential in my writing. “Superaddressee” or “a third listener” is one of his coinages. The term
is treated in “The Problem of the Text” as part of the collection “Speech genres and other late essays” (1986), alluded to
in Voloshinov’s (1976) “Discourse in Life and Discourse in Art” and expanded upon in Frank Farmer’s (2001) “Saying and Silence.” 相似文献
15.
Haifeng Yang 《Frontiers of Philosophy in China》2006,1(2):269-278
Karl Marx’s philosophy includes three dimensions of critique. The first is the critique of metaphysics, which is also the
major premise on the basis of which Marx turns his philosophical viewpoint to the analysis of social life and its cultural
logic. The second is the capital logic and totality, the core of Marx’s philosophy, according to which Marx exposes the totality
and contradictions inherent in the capital logic. The third is the theory of social critique that is the realistic end of
his philosophy.
__________
Translated from Xueshu Yanjiu 学术研究 (Academic Studies), 2005 (5) by Yang Haifeng & Xing Lijun 相似文献
16.
Daniel Stoljar 《Philosophical Studies》2006,129(3):609-618
I discuss Soames’s proposal that Moore could have avoided a central problem in his moral philosophy if he had utilized a method
he himself pioneered in epistemology. The problem in Moore’s moral philosophy concerns what it is for a moral claim to be
self-evident. The method in Moore’s epistemology concerns not denying the obvious. In review of the distance between something’s
being self-evident and its being obvious, it is suggested that Soames’s proposal is mistaken. 相似文献
17.
This paper critically examines Heidegger’s 1959 dialogue, A Conversation from [von] Language – Between a Japanese and an Inquirer, across three distinct levels: as (1) a cross-cultural comparative exchange, (2) a meta-philosophical/ontological analysis
of the fundamental relation between language and thought, and (3) a methodological inquiry into the phenomenology and hermeneutics
of conversation. Despite the problematic nature of Heidegger’s explicit comparative engagement, I contend that his questioning
of the possibility of “a conversation from house to house” provides a substantial clarification of the meta-philosophical
difficulties inherent in comparative and cross-cultural philosophy. At the same time, his thinking with respect to hermeneutics
provides a methodological clue to the possibility of and the normative conditions for understanding across such cultural differences. 相似文献
18.
Summary In this paper I address some shortcomings in Larry Laudan’s normative naturalism. I make it clear that Laudan’s rejection of the “meta-methodology thesis”, or MMT is unnecessary, and that a reformulated version MMT can be sustained. I contend that a major difficulty that attends Laudan’s account is his contention that a naturalistic philosophy of science cannot accommodate any a priori justification of methodological rules, and consider what sort of naturalism might best replace Laudan’s. To do this, I discuss Michael Friedman’s account of a relativised a priori and show that it is consistent with naturalistic philosophy of science and that it can help form the basis of a plausible normative naturalism. In particular, this discussion shows that Laudan’s rejection of any a priori justification of methodological rules is unjustified and inconsistent with scientific practice. Finally, I point the way to a version of normative naturalism that includes MMT and accounts for the role of constitutive a priori principles within science. 相似文献
19.
Keith Ansell-Pearson 《Continental Philosophy Review》2011,44(2):179-204
In this essay I seek to show that a philosophy of modesty informs core aspects of both Nietzsche’s critique of morality and
what he intends to replace morality with, namely, an ethics of self-cultivation. To demonstrate this I focus on Dawn: Thoughts on the Prejudices of Morality, a largely neglected text in his corpus where Nietzsche carries out a quite wide-ranging critique of morality, including
Mitleid. It is one of Nietzsche’s most experimental works and is best read, I claim, as an Epicurean-inspired critique of the present
and an exercise in moral therapy. In the opening sections I draw attention to the wider social dimension of the text and its
concern with a morality of compassion, which is rarely done in the literature. I then turn to highlighting Nietzsche’s “Epicurean
moment,” followed by two sections on Nietzsche on the self in which I aim to bring to light his ethics of self-cultivation
and show in what ways his revaluation makes central to ethics a modest egoism and care of self. In the conclusion to the essay
I provide a contrast between Nietzsche and Kant and deal with reservations readers might have about his ethics. Overall, the
essay seeks to make a contribution to an appreciation of Dawn as a work of moral therapy. 相似文献
20.
Shiyou Zhan 《Frontiers of Philosophy in China》2007,2(1):25-49
Xunzi carried on the noble ambitions of “Zhou Kong Jiaohua 周孔教化” and systematically demonstrated the necessity of cultivation
and how to realize it. Starting from the belief that human nature is evil, he argues that cultivation was necessary and its
teachings must penetrate the mind. The key of cultivation is to cultivate man’s feelings, encourage man to behave properly,
and attempt to mold his nature through Ritual cultivation, Musical cultivation, and the Five Classics. The main point of Xunzi’s
ethical thought is cultivation. As far as cultivation theory is concerned, Xunzi’s is the most logical and systematic of the
famous Pre-Qin thinkers.
Translated by Peng Chuanhua from Nanchang Daxue Xuebao 南昌大学学报 (Journal of Nanchang University), 2005, (2): 1–8 相似文献