共查询到20条相似文献,搜索用时 31 毫秒
1.
Julius Bautista 《Contemporary Islam》2008,2(1):75-83
This paper discusses the extent to which Saba Mahmood’s ideas about Muslim women and agency are relevant for works beyond
her ethnographic speciality. The first part will reflect upon her arguments about Muslim female piety within the larger context
of progressive politics in the USA and the Middle East. The second part will describe the implications of Mahmood’s work towards
the production of alternative discourses—that is, works inspired by and produced from outside the overarching influence of
a Euro-American intellectual tradition.
相似文献
Julius BautistaEmail: |
2.
Wing-Chung Ho 《Human Studies》2008,31(3):323-342
This paper points to two little-discussed interrelated features—among sociologists—about the nature of the lifeworld (Lebenswelt): that the experience of transcendence is an essential component of human actions, and that lived experience (Erlebnis) is founded on the non-discursivity of the lifeworld, i.e., the pre-predicative background expectancies from which the discursive
arises. I examine the intellectual route of Alfred Schutz who developed his mundane lifeworld theory from appropriating Edmund
Husserl’s notions of appresentation and apperception. Harold Garfinkel later extended Schutz’s concept of lifeworld to the
empirical investigations of constitutive social orders. By way of conclusion, I warn against a strain of constructionism in
sociology, which tends to ignore the two said features of lived experience and inaccurately conceives social realities as
essentially the actor’s discursive accomplishments.
相似文献
Wing-Chung HoEmail: |
3.
4.
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: |
5.
Patience Moll 《Philosophia》2008,36(1):55-65
The essay examines the relation between the explicit aesthetic ideology of Proust’s Recherche and the structure of the “involuntary memory” that is supposed to serve as that ideology’s empirical basis. I challenge the
apparent solipsism and idealism of the narrator’s aesthetics by focusing on the one experience of involuntary memory that
he omits from his final reflections, in Time Regained, on the relation between memory and art: this is the involuntary memory, in the earlier volume Sodom and Gomorrah, of his dead grandmother, a memory that he describes there as an experience of true otherness. Through a close reading of
this passage, I argue that Proust’s interest in involuntary memory implies a concept of literary art as above all ethical
in nature, in so far as it is the only means by which individuals can emerge from the solitude to which they are otherwise
existentially condemned. In both the Sodom and Gomorrah passage and a later passage from Time Regained this emergence is cast in terms of a rhetoric of multiplicity that emphasizes both the disturbing and the productive dimensions
connecting literature with life.
相似文献
Patience MollEmail: |
6.
John McDowell has defended a position called minimal empiricism, that aims to avoid the oscillation between traditional empiricism’s
commitment to a set of contents working as external justifiers for our system of beliefs and a coherentist position where
our thought receives no constraint from the world. We share McDowell’s dissatisfaction with both options, but find his minimal
empiricism committed to the idea of a tribunal of experience where isolated contents are infused into our network of inferences.
This commitment is prone to sceptical attacks and waters down McDowell’s holism. We propose to retain McDowell’s partial re-enchantment
of nature—without appealing to McDowell’s Kantian conception of experience—, and argue that it is sufficient to avoid the
oscillation and to make sense of the objectivity of thought.
相似文献
Manuel Pinedo-Garcia (Corresponding author)Email: |
7.
Tony Fitzpatrick 《Studies in Philosophy and Education》2009,28(4):313-327
This article brings interconnects three debates to show what this might imply for the ‘redemocratisation’ of UK society and
for pedagogical reform. One debate concerns deliberative types of democratic reform, arguing in favour of a ‘creative agnosticism’
towards the two philosophical frameworks which dominate this literature. This leads into a discussion of education and critical
rationality, arguing for an aptitude-based account of moral agency, one which relates to the sociocultural resources we inherit
from the past. The final debate therefore concerns social memory. I do not offer a theory of social memory but critique various
commentators in arguing for what I call a ‘multipolar analysis’. This both describes the analytical method adopted in this
article and the skills and capacities which a system based upon ‘education for discourse’ would need to facilitate. The article
therefore proposes that democracy, education and memory—deliberativeness, critical rationality and social remembering—be brought
closer together for the mutual benefit of each debate.
相似文献
Tony FitzpatrickEmail: |
8.
Douglas B. Olds 《Pastoral Psychology》2009,58(4):417-432
This paper introduces a kenotic theory of conversion that builds from simple attachment to childhood experience of peak states
to encompass dialectical stages of development: Priming, Decentering, Reflection, Encounter, Denucleation, Emplacement and
Discipline. Thereafter, the dialectical mode gives rise to the mature phase of conversion—the continuing integration of the
religious worldview through Metamorphosis and Embassy. The conversion theory is illustrated by an interpretation of a dialectical
set of experiences of Anton Boisen. I interpret Anton Boisen’s conversion from a 19th Century Christianity that was wedded
to religious and racial manifest destiny to that of a reborn Christian living with the 20th Century’s experience of evangelical
and evolutionary universalism. Boisen’s clinical desolations (“psychosis”) and adoption of vocation (“change of allegiance”)
suggest his conversion counterposed the instinctual with the higher order ideals he struggled to embody—a dialectical negation
of his younger static and triumphalist Christian cultural identity that developed into a more integrated, expansive, and inclusive
view of the human family and deepening allegiance to the ordinary, underserved, and growing population of the mentally suffering.
相似文献
Douglas B. OldsEmail: |
9.
Wai-chi Rodney Chu 《Knowledge, Technology, and Policy》2008,21(1):29-35
This paper provides a preliminary examination of the use of information and communication technologies (ICTs)—limited to mobile
phone and internet use—in contemporary China. Based on fieldwork undertaken since 2003 in Guangzhou and Beijing, the paper
focuses on the relationship between society and technology in the Chinese cultural context. An analysis of the data on ICT
use in China shows how Chinese cultural traits and the speed of the ICT evolution in China have combined to bring about a
unique cyber experience. This analysis may be helpful to other scholars who wish to compare the impact of ICTs in various
cultures or who are interested in discovering how Mainland China went ‘cyber’.
相似文献
Wai-chi Rodney ChuEmail: |
10.
Timo Kajamies 《Philosophia》2009,37(3):525-534
In his topical article, Andrew Cling claims that the best extant formulation of the so-called epistemic regress problem rests
on five assumptions that are too strong. Cling offers an improved version that rests on a different set of three core epistemic
assumptions, each of which he argues for. Despite of owing a great deal to Cling’s ideas, I argue that the epistemic regress
problem surfaces from more fundamental assumptions than those offered by Cling. There are ultimately two core assumptions—in
fact two contradictory strands within the concept of epistemic support—which jointly create a powerful challenge for our pursuit
of paramount epistemic values.
相似文献
Timo KajamiesEmail: |
11.
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: |
12.
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.
相似文献
Veronica VasterlingEmail: |
13.
Academic-industry collaborations and the conflicts of interest (COI) arising out of them are not new. However, as industry
funding for research in the life and health sciences has increased and scandals involving financial COI are brought to the
public’s attention, demands for disclosure have grown. In a March 2008 American Council on Science and Health report by Ronald
Bailey, he argues that the focus on COI—especially financial COI—is obsessive and likely to be more detrimental to scientific
progress and public health than COI themselves. In response, we argue that downplaying the potential negative impact of COI
arising out of academic-industry relationships is no less harmful than overreacting to it.
相似文献
Yvette E. PearsonEmail: |
14.
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: |
15.
Jens Johansson 《Ethical Theory and Moral Practice》2009,12(3):247-256
Chris Heathwood has recently put forward a novel and ingenious argument against the view that intrinsic value is analyzable
in terms of fitting attitudes. According to Heathwood, this view holds water only if the related but distinct concept of welfare—intrinsic
value for a person—can be analyzed in terms of fitting attitudes too. Moreover, he argues against such an analysis of welfare by appealing to
the rationality of our bias towards the future. In this paper, I argue that so long as we keep the tenses and the intrinsic/extrinsic
distinction right, the fitting-attitudes analysis of welfare can be shown to survive Heathwood’s criticism.
相似文献
Jens JohanssonEmail: Email: |
16.
Phillip Montague 《Philosophia》2009,37(1):125-131
This paper is a rejoinder to Thaddeus Metz’s article “Censure Theory Still Best Accounts for Punishment of the Guilty: Reply
to Montague.” In his article, Metz attempts to answer objections to censure theory that I had raised previously. I argue in
my rejoinder that Metz’s defense of censure theory remains seriously problematic despite what he says in his reply.
相似文献
Phillip MontagueEmail: |
17.
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: |
18.
Wagoner B 《Integrative psychological & behavioral science》2008,42(3):315-323
Narrative is the primary medium through which experience is represented, remembered and shared with others. It has the tendency
to unify experience in an abstract linear form. The degree to which this is done is designated narrative form. Mori uses a multidimensional single case analysis to explore how the form of a narrative differs between an experience of
real contact with the environment and an experience communicated by another or a ‘real’ experience repeated several times
in conversation. I commend Mori’s experimental setup as modeling everyday life activities and for arriving at a theory that
applies to all cases. However, I argue (using data from my own experiment on narrative and remembering) that the idiographic approach can
be fruitfully supplemented with (1) an analysis of the sample as a whole and (2) narrative content in addition to form.
Brady Wagoner is completing his Ph.D. in psychology at University of Cambridge, with the support of the Gates Cambridge Trust and the ORS award. His main interests are the history of psychology, sociogenetic thought (e.g. Bartlett, Janet, Mead, Vygotsky, etc.), various psychological philosophies (e.g. existentialism and pragmatism), the experimental study of perceiving and remembering, and the absurd pursuit of mountain summits. He is on the editorial board of three international Journals (the International Journal of Dialogical Science, Integrative Psychological and Behavioral Science and Psychology and Society) and is co-creator of the F.C. Bartlett internet archive [accessed at: ]. He is currently editing two books to be published in 2009: Symbolic Transformations: the mind in movement through culture and society (Routledge) and Culture and Social Change: Transforming society through the power of ideas (Information Age). 相似文献
Brady WagonerEmail: |
Brady Wagoner is completing his Ph.D. in psychology at University of Cambridge, with the support of the Gates Cambridge Trust and the ORS award. His main interests are the history of psychology, sociogenetic thought (e.g. Bartlett, Janet, Mead, Vygotsky, etc.), various psychological philosophies (e.g. existentialism and pragmatism), the experimental study of perceiving and remembering, and the absurd pursuit of mountain summits. He is on the editorial board of three international Journals (the International Journal of Dialogical Science, Integrative Psychological and Behavioral Science and Psychology and Society) and is co-creator of the F.C. Bartlett internet archive [accessed at: ]. He is currently editing two books to be published in 2009: Symbolic Transformations: the mind in movement through culture and society (Routledge) and Culture and Social Change: Transforming society through the power of ideas (Information Age). 相似文献
19.
How Berkeley Corrupted His Capacity to Conceive 总被引:1,自引:1,他引:0
Michael Jacovides 《Philosophia》2009,37(3):415-429
Berkeley’s capacity to conceive of mind-independent bodies was corrupted by his theory of representation. He thought that
representation of things outside the mind depended on resemblance. Since ideas can resemble nothing than ideas, and all ideas
are mind dependent, he concluded that we couldn’t form ideas of mind-independent bodies. More generally, he thought that we
had no inner resembling proxies for mind-independent bodies, and so we couldn’t even form a notion of such things. Because
conception is a suggestible faculty, Berkeley’s arguments actually made it the case that he himself couldn’t conceive of mind-independent
bodies.
相似文献
Michael JacovidesEmail: |
20.
Adrian Johnston 《Continental Philosophy Review》2008,41(3):345-366
Immanuel Kant is one of Alain Badiou’s principle philosophical enemies. Kant’s critical philosophy is anathema to Badiou not
only because of the latter’s openly aired hatred of the motif of finitude so omnipresent in post-Kantian European intellectual
traditions—Badiou blames Kant for inventing this motif—but also because of its idealism. For Badiou-the-materialist, as for
any serious philosophical materialist writing in Kant’s wake, transcendental idealism must be dismantled and overcome. In
his most recent works (especially 2006’s Logiques des mondes), Badiou attempts to invent a non-Kantian notion of the transcendental, a notion compatible with the basic tenets of materialism.
However, from 1988’s Being and Event up through the present, Badiou’s oeuvre contains indications that he hasn’t managed fully to purge the traces of Kantian transcendental idealism that arguably continue
to haunt his system—with these traces clustering around a concept Badiou christens “counting-for-one” (compter-pour-un). The result is that, in the end, Kant’s shadow still falls over Badiouian philosophy—this is despite Badiou’s admirable,
sophisticated, and instructive attempts to step out from under it—thus calling into question this philosophy’s self-proclaimed
status as materialist through and through.
相似文献
Adrian JohnstonEmail: |