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1.
Fuchun Peng 《Frontiers of Philosophy in China》2006,1(3):432-454
With the consideration of some issues in contemporary philosophy, this thesis attempts to analyze being, thinking and language
as philosophical subjects, and clear up the multiple meanings for each of them. It will also inquire the traditional methods
in both Chinese and Western philosophy, and those in contemporary thinking. Finally, it puts forward a theory of “the critique
without principles”. The thesis aims to explore a new way to solve the problems of contemporary philosophy by changing its
subjects and methods.
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Translated from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2005 (3) by Cheng Xuemeng 相似文献
2.
张再林 《Frontiers of Philosophy in China》2009,4(3):343-359
Unlike traditional Western philosophy, which places no special emphasis on the importance of family structure, traditional
Chinese philosophy represented by Confucianism is a set of theories that give family a primary position. With family as the
foundation, a complete framework of “human body → two genders → family and clan” is formed. Therefore, family in Chinese philosophy
is existent, gender-interactive and diachronic. It should also be noted that family also plays a fundamental role in Chinese
theories on cosmology, religion, and many other subjects. In other words, Chinese culture as a whole is imprinted with reflections
on family. Nowadays, as the value of family becomes less prominent, re-examining ancient Chinese philosophy will undoubtedly
bear theoretical significance. Meanwhile, traditional Chinese philosophy can also offer an ideological framework for the re-construction
of family values in the contemporary world.
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Translated by Zhang Shaoqian from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2008, (1): 56–63 相似文献
3.
Rajesh Kasturirangan Nirmalya Guha Chakravarthi Ram-Prasad 《Phenomenology and the Cognitive Sciences》2011,10(2):277-296
We perform conceptual acts throughout our daily lives; we are always judging others, guessing their intentions, agreeing or
opposing their views and so on. These conceptual acts have phenomenological as well as formal richness. This paper attempts
to correct the imbalance between the phenomenal and formal approaches to conceptualization by claiming that we need to shift
from the usual dichotomies of cognitive science and epistemology such as the formal/empirical and the rationalist/empiricist
divides—to a view of conceptualization grounded in the Indian philosophical notion of “valid cognition”. Methodologically,
our paper is an attempt at cross-cultural philosophy and cognitive science; ontologically, it is an attempt at marrying the
phenomenal and the formal. 相似文献
4.
Maria van der Schaar 《Synthese》2011,180(3):391-417
The notion of cognitive act is of importance for an epistemology that is apt for constructive type theory, and for epistemology
in general. Instead of taking knowledge attributions as the primary use of the verb ‘to know’ that needs to be given an account
of, and understanding a first-person knowledge claim as a special case of knowledge attribution, the account of knowledge
that is given here understands first-person knowledge claims as the primary use of the verb ‘to know’. This means that a cognitive
act is an act that counts as cognitive from a first-person point of view. The method of linguistic phenomenology is used to
explain or elucidate our epistemic notions. One of the advantages of the theory is that an answer can be given to some of
the problems in modern epistemology, such as the Gettier problem. 相似文献
5.
Bo Chen 《Frontiers of Philosophy in China》2006,1(4):539-560
The debate on the yan-yi relation was carried out by Chinese philosophers collectively, and the principles and methods in the debate still belong
to a living tradition of Chinese philosophy. From Yijing (Book of Changes), Lunyu (Analects), Laozi and Zhuangzi to Wang Bi, “yi” which cannot be expressed fully by yan (language), is not only “idea” or “meaning” in the human mind, but is also some kind of ontological existence, which is beyond
yan and emblematic symbols, and unspeakable. Thus, the debate on the yan-yi relation refers firstly to metaphysics, secondly to moral philosophy, and then to epistemology and philosophy of language.
Guided by this view, this paper recalls the source of the debate on the yan-yi relation to Yijing and Lunyu, distinguishes four meanings of “yi” in Chinese philosophy, and reconstructs three arguments. These arguments are the “yan cannot express yi fully” argument, “forget yan once you get yi” argument, and “yan can express yi fully” argument. Finally, this paper exposes and comments on those principles, methods and the general tendency shown in
the debate from the following five aspects: starting point, value-preference, methodology, texts (papers and books), and influences.
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Translated from Jianghai Xuekan 江海学刊 (Jianghai Academic Studies), 2005 (3) 相似文献
6.
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
7.
Tuomas K. Pernu 《Philosophical Studies》2009,142(3):371-386
The project of treating knowledge as an empirical object of study has gained popularity in recent naturalistic epistemology.
It is argued here that the assumption that such an object of study exists is in tension with other central elements of naturalistic
philosophy. Two hypotheses are considered. In the first, “knowledge” is hypothesized to refer to mental states causally responsible
for the behaviour of cognitive agents. Here, the relational character of truth creates a problem. In the second hypothesis
“knowledge” is hypothesized to refer to mental states causally responsible for the evolutionarily successful behaviour of
cognitive agents. Here, the problem lies in the fact that evolution by natural selection is not necessarily conducive to truth.
The result does not necessarily amount to eliminativism, however, since the naturalist may consistently reject the condition
of truth that lies behind these problems. 相似文献
8.
Western philosophy has been greatly influenced by visual metaphors. Knowing something has commonly, yet implicitly, been conceptualized
as seeing something clearly, learning has been framed as being visually exposed to something, and the mind has been understood
as a ‘mirror of nature’. A whole ‘epistemology of the eye’ has been at work, which has had significant practical implications,
not least in educational contexts. One way to characterize John Dewey’s pragmatism is to see it as an attempt to replace the
epistemology of the eye with an epistemology of the hand. This article develops the epistemology of the hand on three levels:
A level of embodiment and metaphors, of craftsmanship and social practices, and of schooling and education. 相似文献
9.
Xiaochao Wang 《Frontiers of Philosophy in China》2006,1(2):317-323
Since the “Conference on Foreign Philosophy” held in Wuhu in October 1978, the study of foreign philosophy in China has undergone
a prosperous stage. This article discusses the significance of the study of foreign philosophy in the context of renovation,
transformation and remolding of Chinese contemporary culture, explores the role of the discipline in the context of Chinese
cultural construction, and anticipates the future of this discipline. A cross-cultural perspective is needed for a proper
understanding of the significance of the learning and study of foreign philosophy in Chinese cultural construction; otherwise
we might fall into cultural conservationism. Secondly, to make philosophy and social sciences prosperous is also a task for
foreign philosophy studies, and whether or not foreign philosophy can be well studied should be a mark of the prosperousness
of the construction of Chinese culture. Finally, philosophy is a product of human beings and should eventually serve human
beings. Chinese culture should open itself up to the world and so should foreign philosophy studies in China.
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Translated from Jiangxi Shehui Kexue 江西社会科学 (Jiangxi Social Sciences), 2005 (2) by Chen Yuehua & Ma Minghui 相似文献
10.
David Bakhurst 《Studies in East European Thought》2005,57(3-4):261-275
The philosophy of education is among the least celebrated sub-disciplines of Anglo-American philosophy. Its neglect is hard
to reconcile, however, with the fact that human beings owe their distinctive psychological powers to cumulative cultural evolution,
the process in which each generation inherits the collective cognitive achievements of previous generations through cultural,
rather than biological, transmission. This paper examines the work of Eval’d Il’enkov, who, unlike his Anglo-American counterparts,
maintains that education, broadly understood, is central to issues in epistemology and philosophy of mind. I expound Il’enkov’s
position and defend it from five objections: (1) that Il’enkov treats education as a vehicle of social engineering; (2) that
he is unduly preoccupied with controlling human development; (3) that he implausibly portrays the mind as a tabula rasa; (4)
that his position is utopian; and (5) that it is technocratic. Defending Il’enkov illuminates a variety of issues about the
objectives and ideals of education, formal and informal. I conclude that Il’enkov’s ideas, if complemented by those of other
thinkers, Russian and Western, can help rejuvenate philosophy of education and reinstate the field at the centre of philosophical
inquiry. 相似文献