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1.
Lucia Angelino 《Phenomenology and the Cognitive Sciences》2020,19(2):349-369
The kind of collective improvisation attained by the “free jazz” at the beginning of the sixties sets a challenge to analytic theories of collective intentionality, that emphasize the role played by future-directed plans in the interlocking and interdependent intentions (and attitudes) of the individual participants, because in the free jazz case the performers’ interdependence or [interplay] stems from an intuitive understanding between musicians. Otherwise said: what happens musically is not planned in advance, but arises from spontaneous interactions in the group. By looking at the way jazz improvisers take up the challenge of making music together without a pre-conceived notion as to what kind of effect they will achieve and without a pre-set code of agreements (related to theme, chord patterns and chorus lengths), my aim has been to clarify what kind of strategies — other than advanced action plans and joint commitments — are used by improvising musicians to integrate their improvisations into a unified shared activity. In developing this proposal I initially drawn pre-theoretically on one paradigmatic study case — Ornette Coleman’s double quartet Free Jazz, A collective Improvisation (1960) and brought it in conversation with Husserl’s phenomenology of time. In a final move, I brought this phenomenological frame into dialogue with some recent readings of the predictive coding model. All in all, what we learned from the Free Jazz case is that the interdependence and interlocking of attitudes among individual participants characteristic of shared intention is not determined by a future-directed plan and the rational pressure to be responsive to and coordinate with others, it typically engages. Rather, in the free jazz case, the performers’ connection and interplay depend on the players’ readiness to feel each other out, by listening to each other playing, in a way that no doubt presupposes the Husserlian retention-protention scheme. 相似文献
2.
Lev Naumenko 《Studies in East European Thought》2005,57(3-4):233-248
To ascertain the context of Il’enkov’s philosophy, the author delves into the history of philosophy since the Sophists and
Plato. For Il’enkov, philosophy is not an abstract science “about everything,” but a study of ideas – forms which are identical
for thinking and being. These objective and universal forms of thought are explained as products and schemes of human activity
creating the world of culture and reified in its “smart” things. 相似文献
3.
Carl Erik Kühl 《Axiomathes》2008,18(3):303-338
This paper presents a typology of human actions, based on Aristotle’s kinesis–energeia dichotomy and on a formal elaboration
(with some refinement) of the Vendler–Kenny classificatory schemes for action types (or action verbs). The types introduced
are defined throughout by inferential criteria, in terms of what here are referred to as “modal-temporal expressions” (‘MT-terms’).
Examples of familiar categories analysed in this way are production and maintenance, but the procedure is meant to offer a
basis for defining various other commonsense categories. Among the more theoretical categories introduced are “Aristotelian
projects”, i.e. actions defined in terms of Aristotle’s conceptions of movement/change, as well as “abstract projects”, in
which the agent ensures that something changes from not being a fact to being a fact, and “conditional agency”, which involves
actions that are to be performed when/if certain conditions come to be fulfilled. A category like “starting an action” is
itself inferentially defined here in MT-terms, and so, inter alia, are proceeding with, finishing, stopping and interrupting an action. There is also a demonstration of how actions of one
type may be converted into those of other types, where this is a matter of the way they are “seen” or described. There is
also an implication to the effect that some of these distinctions may be useful for formulating certain critical insights
regarding modern life.
相似文献
Carl Erik KühlEmail: |
4.
Changchi Hao 《Frontiers of Philosophy in China》2006,1(3):382-400
In this essay I argue that Mozi’s philosophy is anything but utilitarianism by way of analysing four ethical theories. Utilitarianism
is an ethics in which the moral subject is an atomic individual human being, and its concern is how to fulfill the interests
of the individual self and the social majority. Confucian ethics is centered on the notion of the family and its basic question
is that of priority in the relationship between the small self and the enlarged or collective self. Opposite to these two
moral theories is Mozi’s ethics: The interests that Mozi is primarily concerned with are not the interests of my individual
self or my collective self, but the interests of the other. The fulfillment of the material needs of the other is my moral
obligation. The arguments are centered on the three basic concepts, “the I,” “the we,” and “the other.” The significance of
Mozi’s thought in modern or postmodern context lies in its striking resemblance to the philosophy of a contemporary western
philosopher, Levinas. In both Mozi and Levinas, there is a suspension of utilitarianism.
__________
Translated from Zhongguo Zhexue Shi 中国哲学史 (History of Chinese Philosophy), 2005 (1) 相似文献
5.
Michelle Ciurria 《Ethical Theory and Moral Practice》2012,15(2):259-269
In A New Form of Agent-Based Virtue Ethics, Daniel Doviak develops a novel agent-based theory of right action that treats the rightness (or deontic status) of an action
as a matter of the action’s net intrinsic virtue value (net-IVV)—that is, its balance of virtue over vice. This view is designed
to accommodate three basic tenets of commonsense morality: (i) the maxim that “ought” implies “can,” (ii) the idea that a
person can do the right thing for the wrong reason, and (iii) the idea that a virtuous person can have “mixed motives.” In
this paper, I argue that Doviak’s account makes an important contribution to agent-based virtue ethics, but it needs to be
supplemented with a consequentialist account of the efficacy of well-motivated actions—that is, it should be transformed into a mixed (motives-consequences) account, while retaining
its net-IVV calculus. This is because I believe that there are right-making properties external to an agent’s psychology which it is important to take into account, especially when an agent’s actions negatively affect
other people. To incorporate this intuition, I add to Doviak’s net-IVV calculus a scale for outcomes. The result is a mixed view which accommodates tenets (ii) and (iii) above, but allows for (i) to fail in certain cases.
I argue that, rather than being a defect, this allowance is an asset because our intuitions about ought-implies-can break
down in cases where an agent is grossly misguided, and our theory should track these intuitions. 相似文献
6.
Fredriksen S 《Theoretical medicine and bioethics》2005,26(5):379-395
Supported by Ian Hacking’s concept of “intervention,” and Charles Taylor’s concept of “intentionality,” this article argues
that doubting is acting, and that doubting is therefore subject to the same demands of responsibility as any other action.
The argument is developed by using medical practice as a test-case. The central suggestion is that the demand of acting responsibly
limits doubt in medicine. The article focuses on two such limitations to doubt. Firstly, the article argues that it is irresponsible
to doubt that our actions can harm other people. Secondly, the article argues that it is irresponsible not to strive for coherence
between our utterances of doubt and our other actions. Incoherence here can cause “cultural impoverishment.” In a larger context
this article also argues that medicine can enrich our epistemology, because medical knowledge displays important traits of
knowledge that are downplayed in traditional epistemology derived from mathematics and physics. In particular, medicine makes
it possible to get the relation between ethics and epistemology into sharper focus. The endpoint in medical epistemology is
“responsible action,” and not certainty in and of itself. 相似文献
7.
In Morals From Motives, Michael Slote defends an agent-based theory of right action according to which right acts are those that express virtuous
motives like benevolence or care. Critics have claimed that Slote’s view— and agent-based views more generally— cannot account
for several basic tenets of commonsense morality. In particular, the critics maintain that agent-based theories: (i) violate
the deontic axiom that “ought” implies “can”, (ii) cannot allow for a person’s doing the right thing for the wrong reason,
and (iii) do not yield clear verdicts in a number of cases involving “conflicting motives” and “motivational over-determination”.
In this paper I develop a new agent-based theory of right action designed to avoid the problems presented for Slote’s view.
This view makes morally right action a matter of expressing an optimal balance of virtue over vice and commands agents in
each situation to improve their degree of excellence to the greatest extent possible. 相似文献
8.
Zhongjiang Wang 《Frontiers of Philosophy in China》2011,6(4):565-584
Yin Haiguang’s investigation and pursuit of the idea of “Man” reflect not merely a limited historical or parochial academic
interest, but indeed address an ultimate concern of humanity which transcends any spatio-temporal limitations. In criticizing
“modern man” for its faceless and non-self-identical figure, Yin Haiguang brings the conditions, purposes and noble values
of humanity to light. His work has extraordinary significance for the highest aims of humanity and civilization. 相似文献
9.
Jean-Luc Nancy 《Continental Philosophy Review》2008,41(1):1-15
In Being and Time, Heidegger affirms that being-with or Mitsein is an essential constitution of Dasein but he does not submit this existential to the same rigorous analyses as other existentials.
In this essay, Jean-Luc Nancy points to the different places where Heidegger erased the possibility of thinking an essential
with that he himself opened. This erasure is due, according to Nancy, to the subordination of Mitsein to a thinking of the proper and the improper. The polarization of Being-with between an improper face, the Anyone, and a proper one, the people, which is also, as Nancy shows, a polarization between everydayness and historicity, between a being-together in exteriority
(indifference and anonymity) and a being-together in interiority (union through destiny), between a solitary dying and the
sacrificial death in combat, leaves the essential with unthought. This essay shows not only the tensions that arise out of Heidegger’s own analyses of Mitsein and affect the whole
of Being and Time but also underlines in the end a “shortfall in thinking” inherent not only to Heidegger’s work but, as Nancy claims, to our
Western tradition, a shortfall which Nancy has attempted to remedy in his Being Singular Plural.
A slightly different version has been published under the title “L’être-avec de l’être-là” in Lieu-Dit 19 “Communauté” (Spring 2003). All additions in square brackets are the translators’ unless otherwise indicated. The German
words in parentheses are Nancy’s additions. For the translation of citations from Being and Time, we have used the Macquarrie & Robinson’s translation which we have modified only when constrained by Nancy himself. Overall,
we have tried to be faithful to the Heideggerian tone of Nancy’s text by using the accepted English translation of the central
concepts of Being and Time. When we depart from the accepted translations, it is to remain true to Nancy’s paraphrases, emphases, and displacements.
For example, we refrain from using “authentic” and “inauthentic.”
Translated by Marie-Eve Morin
Department of Philosophy, 4-97 Humanities Centre, University of Alberta,
Edmonton, AB, Canada T6G 2E5
e-mail: mmorin1@ualberta.ca
相似文献
相似文献
10.
Ned Markosian 《Philosophical Studies》2012,157(3):383-398
In a recent paper I argued that agent causation theorists should be compatibilists. In this paper, I argue that compatibilists
should be agent causation theorists. I consider six of the main problems facing compatibilism: (i) the powerful intuition
that one can’t be responsible for actions that were somehow determined before one was born; (ii) Peter van Inwagen’s modal
argument, involving the inference rule (β); (iii) the objection to compatibilism that is based on claiming that the ability
to do otherwise is a necessary condition for freedom; (iv) “manipulation arguments,” involving cases in which an agent is
manipulated by some powerful being into doing something that he or she would not normally do, but in such a way that the compatibilist’s
favorite conditions for a free action are satisfied; (v) the problem of constitutive luck; and (vi) the claim that it is not
fair to blame someone for an action if that person was determined by forces outside of his or her control to perform that
action. And in the case of each of these problems, I argue that the compatibilist has a much more plausible response to that
problem if she endorses the theory of agent causation than she does otherwise. 相似文献
11.
Lubin A 《American journal of psychoanalysis》2005,65(4):367-379
The need to establish a borderline between legitimate and illegitimate political trial is one of the central societal discourses.
In this paper the author claims that the issues are complex and that a political trial can remain legitimate as long as it
is not dealing with a confrontation with the symbolic order on which the society (and the court itself) is founded and as
long as the subject (or action) it is dealing with does not threaten the symbolic order’s (or the “Big Other”) existence.
When the symbolic order’s existence is in danger, the court is bound to participate in an act of “sacrifice” that is intended
to protect the “order.” The author uses Jacques Lacan’s psychoanalytic theory of the “Big Other” (and its development to ideological-political
terms) in examining three categories of sacrifice. Through these categories the author claims that in extreme cases of confrontation
with the existence of the symbolic order, the court cannot remain objective and it would be difficult to justify the trial
as legitimate (especially in historical perspective). 相似文献
12.
The article aims to develop the philosophy of Emmanuel Levinas as a valuable new perspective in understanding the triune drama
of the Resurrection. Firstly, the juxtaposition of Levinas’ thought and Christian theology will be argued for, followed by
a development of von Balthasar’s Trinitarian theology of the Resurrection. Especially, Levinas’ non-phenomenological notion
of “otherness” will be used to offer an understanding of the Risen Christ’s “Otherness” as communicating the non-phenomenality
of Holy Saturday to the disciples. As a result, we discover significant theological openings towards a vision of a Biblical
God free from the constraints of ontological thinking and phenomenal experience. 相似文献
13.
Gerhard Schurz 《Synthese》2011,178(2):307-330
While “scientism” is typically regarded as a position about the exclusive epistemic authority of science held by a certain
class of “cultured despisers” of “religion”, we show that only on the assumption of this sort of view do purportedly “scientific”
claims made by proponents of “intelligent design” appear to lend epistemic or apologetic support to claims affirmed about
God and God’s action in “creation” by Christians in confessing their “faith”. On the other hand, the hermeneutical strategy
that better describes the practice and method of Christian theologians, from the inception of theological reflection in the
Christian tradition, acknowledges the epistemic authority of the best available tests for truth in areas of human inquiry
such as science and history. But this strategy does not assume that such tests, whose authority must be regarded as provisional,
provides authority for the warrant of affirming claims constituting the confessed “faith”. By attributing theological import
to claims advanced by appeal to the best available tests for truth in the practice of science, supporters of ID not only confuse
the epistemic authority of these tests with the normative authority of a faith community’s confessional identity, but impute
to scientific tests for truth a sort of authority that even goes beyond the “methodological naturalism” against which they
counterpose their claims. 相似文献
14.
Paul Teller 《Erkenntnis》2010,73(3):413-425
The traditional way of thinking about science goes back to the corpuscular philosophy with its micro-reductive mechanism and
metaphor of reading God’s Book of Nature. This “story-1” with its rhetoric of exact truths contrasts with “story-2” which
describes science as a continuation of the always imperfect powers of representation given to us by evolution. On story-2
reduction is one among other knowledge fashioning strategies and shares the imperfections of all human knowledge. When we
appreciate that human knowledge always admits of refinement, what appear as “emergent properties” no long seems mysterious. 相似文献
15.
Søren Riis 《Continental Philosophy Review》2011,44(1):103-117
Martin Heidegger’s radical critique of technology has fundamentally stigmatized modern technology and paved the way for a
comprehensive critique of contemporary Western society. However, the following reassessment of Heidegger’s most elaborate
and influential interpretation of technology, “The Question Concerning Technology,” sheds a very different light on his critique.
In fact, Heidegger’s phenomenological line of thinking concerning technology also implies a radical critique of ancient technology
and the fundamental being-in-the-world of humans. This revision of Heidegger’s arguments claims that “The Question Concerning
Technology” indicates a previous unseen ambiguity with respect to the origin of the rule of das Gestell. The following inquiry departs from Heidegger’s critique of modern technology and connects it to a reassessment of ancient
technology and Aristotle’s justification of slavery. The last part of the paper unfolds Heidegger’s underlying arguments in
favor of continuity within the history of technology. According to these interpretations, humans have always strived to develop
“modern” technology and to become truly “modern” in the Heideggerian sense. The danger stemming from the rule of das Gestell is thus not only transient and solely directed toward contemporary Western society, but also I will argue that humans can
only be humans as the ones challenged by the rule of das Gestell. 相似文献
16.
Itay Snir 《Continental Philosophy Review》2010,43(3):407-437
This article offers a new interpretation of Adorno’s “new categorical imperative”: it suggests that the new imperative is
an important element of Adorno’s moral philosophy and at the same time runs counter to some of its essential features. It
is suggested that Adorno’s moral philosophy leads to two aporiae, which create an impasse that the new categorical imperative
attempts to circumvent. The first aporia results from the tension between Adorno’s acknowledgement that praxis is an essential
part of moral philosophy, and his view according to which existing social conditions make it impossible for moral knowledge
to be translated into “right” action. The second aporia results from the tension between the uncompromising sensitivity to
suffering that underlies Adorno’s moral thought, and his analysis of the culture industry mechanisms which turn people into
happy, satisfied customers—an incompatibility which threatens to pull the rug out from under Adorno’s moral philosophy. My
interpretation of the “new categorical imperative” focuses on two characteristics it inherits from the “old,” Kantian one—self-evidence
and unconditionality—in order to present the new imperative as a response to these two aporiae. 相似文献
17.
Everyday action in the world requires the coordination of “where,” “when,” and “how” with “what.” In late infancy, there appear
to be changes in how these different streams of information are integrated into the sequential organization of action. An
experiment with 12-, 15-, and 18-month-olds was conducted in order to determine the influence of object properties and locations
on the sequential selection of targets for reaching. The results reveal a developmental trend from reach decisions’ being
influenced only by the spatial layout of locations to the overall pattern of reaching’s being influenced by the global configuration
of object properties to object properties’ influencing the sequential decision of what to reach to next. This trend is a new
finding regarding the development of goal-directed action in late infancy. 相似文献
18.
Viki Sonntag 《Applied research in quality of life》2010,5(4):325-339
In the early 1990s, community indicators gained currency as a principal means of turning visions of sustainability into action.
In the intervening years, indicator projects have been launched by communities the world over to guide and measure progress
towards sustainability, but their effectiveness in serving this purpose has also been questioned. These critiques have focused
attention on how information is organized within indicator systems in addition to the content and quality of the information
itself. This case study draws on the work of Sustainable Seattle, an early pioneer in developing community indicators through
participatory processes, to create a next-generation sustainability indicators system, the B-Sustainable Information Commons.
The study aims to make the framework’s design explicit according to its purposes by reflexively analyzing the design in relation
to the theory and practice of framework development. The framework’s most ambitious goal is to stimulate “information flows”
that will lead to collective understandings of emerging sustainability patterns. 相似文献
19.
Christian List 《Journal of Philosophical Logic》2008,37(1):57-65
Suppose the members of a group (e.g., committee, jury, expert panel) each form a judgment on which worlds in a given set are
possible, subject to the constraint that at least one world is possible but not all are. The group seeks to aggregate these
individual judgments into a collective judgment, subject to the same constraint. I show that no judgment aggregation rule
can solve this problem in accordance with three conditions: “unanimity,” “independence” and “non-dictatorship,” Although the
result is a variant of an existing theorem on “group identification” (Kasher and Rubinstein, Logique et Analyse 160:385–395,
1997), the aggregation of judgments on which worlds are possible (or permissible, desirable, etc.) appears not to have been
studied yet. The result challenges us to take a stance on which of its conditions to relax. 相似文献
20.
We conducted an on-line survey to investigate the professor’s idea of “morality” and then to compare their moral thinking
at the abstract level with their moral thinking in the real life situations by sampling 257 professors from the University
of Novi Sad. We constructed questionnaire based on related theoretical ethical concepts. Our results show (after we performed
exploratory factor analysis) that the professor’s idea of “morality” consists of the three moral thinking patterns which are
simultaneously activated during the process of their abstract moral thinking. We have identified these patterns in the following
manner: deontological, formal and subjective pattern. In addition, our results show that of the three, the subjective pattern
is more activated than the other two during their process of the moral thinking at the abstract level. We also discovered
that there is a statistically significant difference between professor’s moral thinking patterns activation level at the abstract
level and their moral thinking patterns activation level in the real life situation. 相似文献