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分析哲学是有其人文和社会的兴趣与关怀的。本文试图从批判理论的视角.运用哲学与生活世界相关联的解释学方法,分别解读了分析哲学创始人之一的罗素的逻辑分析哲学与他作为一个哲学家的社会批判兴趣之间的关系,以及前期维特根斯坦的逻辑语言分析哲学和后期的日常语言分析哲学与维特根斯坦所属的生活世界的关系。指出分析哲学由于没有建立在对现代性的科学一形而上学思维方式和生活方式的足够反思基础上,所以它对形而上学的批判兴趣最终仍然导致了一种非批判的形而上学。 相似文献
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Leonardo V. Distaso 《Topoi》2009,28(2):137-142
The essay shows the common ground between music and philosophy from the origin of Western philosophy to the crisis of metaphysical
thinking, in particular with Nietzsche and Benjamin. At the beginning, the relationship between philosophy and music is marked
by the hegemony of the word on the sound. This is the nature of the Platonic idea of music. With Nietzsche and Benjamin this
hegemony is denied and a new vision of the relationship becomes possible. The sound is the origin both of language and of
music. In thinking about this origin, philosophy shows that “thinking about music” is “thinking in music”, and that this thinking
is the origin of philosophy itself. 相似文献
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今天的心理学是否仍然具有理论魅力和教化力量,心理学者是否真的在思考和创造,关键在于心理学研究的思维方式和话语方式是否发生真正的改变。中国心理学传统以关注人生命的完整性、目标的人本性和价值性以及方法论的关系化取向,在与科学心理学之间的关联与互动中,成为科学心理学高举"反思之刀"实现自救和新生的重要学术资源、创新资源和借鉴资源。 相似文献
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Continental Philosophy Review - 相似文献
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Jessica MOSS 《Philosophy and phenomenological research》2006,72(3):503-535
Plato links pleasure with illusion, and this link explains his rejection of the view that all desires are rational desires for the good. The Protagoras and Gorgias show connections between pleasure and illusion; the Republic develops these into a psychological theory. One part of the soul is not only prone to illusions, but also incapable of the kind of reasoning that can dispel them. Pleasure appears good; therefore this part of the soul (the appetitive part) desires pleasures qua good but ignores reasoning about what is really good. Hence the new moral psychology of the Republic , not all desires are rational, and thus virtue depends on bringing one's non-rational desires under the control of reason. 相似文献
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Olof Pettersson 《Frontiers of Philosophy in China》2013,8(4):546-565
In the Timaeus, Plato makes a distinction between reason and necessity. This distinction is often accounted for as a distinction between two types of causation: purpose oriented causation and mechanistic causation. While reason is associated with the soul and taken to bring about its effects with the good and the beautiful as the end, necessity is understood in terms of a set of natural laws pertaining to material things. In this paper I shall suggest that there are reasons to reconsider the latter part of this account and argue for a non-mechanistic understanding of necessity. I will first outline how the notion of necessity is introduced in the dialogue. Next I will show how a mechanistic account of necessity fails to capture Plato's purpose of treating it as a causal factor; and, finally, I will argue that this purpose is better understood as an attempt, on Plato's part, to account for the causal origin of disorder and irrationality, an origin articulated in terms of a pre-cosmic situation and the notoriously difficult notion of the third kind. 相似文献
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十九世纪初,施莱尔马赫的柏拉图研究开启了西方柏拉图研究的一代新风,影响备及二十世纪;一个半世纪以后,施特劳斯的柏拉图研究也开启了西方柏拉图研究的一代新风,其影响之深远,现在还难以估量。令人感兴趣的问题是:施特劳斯如何看待施莱尔马赫的柏拉图研究。通过析读施特劳斯的一篇早年未刊文章《显白的教诲》中论及施莱尔马赫的小节,本文力图把握施特劳斯对学人道德的看法。 相似文献
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James Stephens 《The Journal of value inquiry》1993,27(3-4):465-473