共查询到20条相似文献,搜索用时 31 毫秒
1.
The theory of branching space-times is designed as a rigorous framework for modelling indeterminism in a relativistically
sound way. In that framework there is room for “funny business”, i.e., modal correlations such as occur through quantum-mechanical
entanglement. This paper extends previous work by Belnap on notions of “funny business”. We provide two generalized definitions
of “funny business”. Combinatorial funny business can be characterized as “absence of prima facie consistent scenarios”, while explanatory funny business characterizes situations in which no localized explanation of inconsistency can be given. These two definitions of funny
business are proved to be equivalent, and we provide an example that shows them to be strictly more general than the previously
available definitions of “funny business”. 相似文献
2.
叶秀山 《Frontiers of Philosophy in China》2008,3(3):438-454
Levinas subverts the traditional “ontology-epistemology,” and creates a “realm of difference,” the realm of “value,” “ethic,”
and “religion,” maintaining that ethics is real metaphysics. According to him, it is not that “being” contains the “other”
but the other way round. In this way, the issues of ethics are promoted greatly in the realm of philosophy. Nonetheless, he
does not intend to deny “ontology” completely, but reversed the relationship between “ontology (theory of truth)” and “ethics
(axiology),” placing the former under the “constraint” of the latter. Different from general empirical science, philosophy
focuses more on issues irrelevant to ordinary empirical objects; it does have “objects,” though. More often than not, the
issues of philosophy cannot be conceptualized into “propositions”; nevertheless, it absolutely has its “theme.” As a discipline,
philosophy continuously takes “being” as its “theme” and “object” of thinking. The point is that this “being” should not be
understood as an “object” completely. Rather, it is still a “theme-subject.” In addition to an “object,” “being” also manifests
itself in an “attribute” and a kind of “meaning” as well. In a word, it is the temporal, historical, and free “being” rather
than “various beings” that is the “theme-subject” of philosophy.
Translated by Zhang Lin from Wen Shi Zhe 文史哲 (Journal of Literature, History and Philosophy), 2007, (1): 61–70 相似文献
3.
4.
5.
6.
Alessandro Arbo 《Topoi》2009,28(2):97-107
Starting from the context in which Wittgenstein thinks of the concepts of “seeing-as” and “hearing-as”, the basic relation
is clarified between the question of representation, musical understanding, and the theory of musical expressiveness. The
points of views of Wollheim, Scruton, Levinson, and Ridley are discussed, in a re-consideration of the notions of hearing
and understanding within Wittgenstein’s “last philosophy”. 相似文献
7.
Anna Kasafi Perkins 《Sexuality & culture》2011,15(4):361-374
This paper interrogates the popular notions of sexuality that lay behind the women’s bodily displays during Trinidad Carnival,
the iconic Carnival experience in the region, and contrasts these to some Christian notions of the body and sexuality, which
see the body (‘the flesh’) and sexuality, as problematic even sinful, as is captured in the word “carnal”/“fleshly”. Carne
Vale, “goodbye to flesh”, plays on the Christian roots of Carnival, the religious festival before the solemnity of Lent when
meat is given up. It hints at Christian notions of body which devalue physical being and oftentimes view it as the site of
sinfulness and temptation. It argues that Caribbean women have subverted and continue to subvert such negative valuations
by engaging in carnivalesque masquerade that revalues bodies, especially colonised female bodies. 相似文献
8.
Paul W. Glimcher 《Cognitive, affective & behavioral neuroscience》2008,8(4):348-354
Over the course of the past decade, neurobiologists have become increasingly interested in concepts and models imported from
economics. Terms such as “risk,” “risk aversion,” and “utility” have become commonplace in the neuroscientific literature
as single-unit physiologists and human cognitive neuroscientists search for the biological correlates of economic theories
of value and choice. Among neuroscientists, an incomplete understanding of these concepts has, however, led to a growing confusion
that threatens to check the rapid advances in this area. Adding to the confusion, notions of risk have more recently been
imported from finance, which employs quite different, although formally related, mathematical tools. Of course, the mixing
of economic, financial, and neuroscientific traditions can only be beneficial in the long run, but truly understanding the
conceptual machinery of each area is a prerequisite for obtaining that benefit. With that in mind, I present here an overview
of economic and financial notions of risk and decision. The article begins with an overview of the classical economic approach
to risk, as developed by Bernoulli. It then explains the important differences between the classical tradition and modern
neoclassical economic approaches to these same concepts. Finally, I present a very brief overview of the financial tradition
and its relation to the economic tradition. For novices, this should provide a reasonable introduction to concepts ranging
from “risk aversion” to “risk premiums.” 相似文献
9.
Arvid Båve 《Synthese》2009,169(1):51-73
The article first rehearses three deflationary theories of reference, (1) disquotationalism, (2) propositionalism (Horwich),
and (3) the anaphoric theory (Brandom), and raises a number of objections against them. It turns out that each corresponds
to a closely related theory of truth, and that these are subject to analogous criticisms to a surprisingly high extent. I
then present a theory of my own, according to which the schema “That S(t) is about t” and the biconditional “S refers to x
iff S says something about x” are exhaustive of the notions of aboutness and reference. An account of the usefulness of “about”
is then given, which, I argue, is superior to that of Horwich. I close with a few considerations about how the advertised
theory relates to well-known issues of reference, the conclusions of which is (1) that the issues concern reference and aboutness
only insofar as the words “about” and “refer” serve to generalise over the claims that are really at issue, (2) that the theory
of reference will not settle the issues, and (3) that it follows from (2) that the issues do not concern the nature of aboutness
or reference. 相似文献
10.
This article analyses the different connotations of “normality” and “being natural,” bringing together the theoretical discussion
from both human medicine and veterinary medicine. We show how the interpretations of the concepts in the different areas could
be mutually fruitful. It appears that the conceptions of “natural” are more elaborate in veterinary medicine, and can be of
value to human medicine. In particular they can nuance and correct conceptions of nature in human medicine that may be too
idealistic. Correspondingly, the wide ranging conceptions of “normal” in human medicine may enrich conceptions in veterinary
medicine, where the discussions seem to be sparse. We do not argue that conceptions from veterinary medicine should be used in human medicine and vice versa, but only that it could be done and that it may well be fruitful. Moreover, there are overlaps between some notions of normal and natural, and further conceptual analysis on this
overlap is needed. 相似文献
11.
Soo-Young Kwon 《Pastoral Psychology》2008,56(6):573-584
Criteria for well-being and spirituality are culturally bound. In this article, therefore, the notions of well-being and spirituality
were reconsidered from a Korean perspective. Two major conceptual approaches that pertain to “subjective well-being” research
in social psychology provide the methodological framework for this study. While “bottom-up” approaches focus on how external
events and situations influence happiness, “top-down” approaches center on diverse variables within an individual and his
or her culture. Noting the cultural differences between American and Korean self-construals (i.e., independence vs. interdependence),
the author argues that Koreans need to construct “top-down” approaches to both well-being and spirituality. Reviewing Robert
Emmon’s concept of “spiritual intelligence,” the author also suggests an integrative model for spirituality and well-being
in Korea. 相似文献
12.
邓晓芒 《Frontiers of Philosophy in China》2009,4(2):294-307
This essay reveals five points in which Heidegger misreads Hegel in “Hegel’s Concept of Experience”: (1) By forcedly introducing
the concept of “will”, he interprets Hegel’s phenomenology of spirit into Metaphysics of Presence; (2) interprets concepts
such as “statement” and “the road of skeptics” as the process of phenomenological reduction; (3) reduces Hegel’s Sein to Seiende;
(4) replaces “Contradiction” with “Ambiguity” so the active Dialectics become passive; (5) exaggerates conscious experience
and puts it into a real ontology, regardless of the significance of Logic and Encyclopedia of Philosophy. By an analysis of this misreading we can find the internal connection between Heidegger’s thought and that of his philosophical
forerunner, Hegel.
Translated by Zhang Lin from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2007, (12): 59–66 相似文献
13.
Meika Loe 《Sexuality & culture》2001,5(3):97-125
In the twenty-first century, technology is not so easily divorced from the human body. Viagra, the blockbuster drug hailed
as the “magic erection pill,” exemplifies the increasingly accepted technologically-enhanced body. After a history of medical
experts applying technology to women’s bodies in times of weakness, male bodies are now deemed in need of treatment. As male
bodies digress from “normal” (erect and penetrating) sexuality, techno-scientific advances promise to “fix” the problem, and
thus the patriarchal “machine.” Thus, Viagra is both a material and cultural technology producing and reshaping gender and
sexuality under the guise of techno-scientific progress. Drawing on my own ethnographic data, I explore the use and circulation
of techno-scientific advancement and inevitability discourses and the ways in which masculinity and heterosexuality are reproduced,
as well as contested, critiqued, and reshaped by those who prescribe, dispense, market, and/or use Viagra. Finally, I argue
that Viagra is currently being understood and employed as a “tool” to avert or treat masculinity “in crisis” in the contemporary
America.
This research would not be possible without help from kind medical practitioners, consumers, and participants in the feminist
writing group at UCSB. 相似文献
14.
William Edward Morris 《Philosophia》2009,37(3):441-454
Although Hume has no developed semantic theory, in the heyday of analytic philosophy he was criticized for his “meaning empiricism,”
which supposedly committed him to a private world of ideas, led him to champion a genetic account of meaning instead of an
analytic one, and confused “impressions” with “perceptions of an objective realm.” But another look at Hume’s “meaning empiricism”
reveals that his criterion for cognitive content, the cornerstone both of his resolutely anti-metaphysical stance and his
naturalistic “science of human nature,” provides the basis for a successful response to his critics. Central to his program
for reforming philosophy, Hume’s use of the criterion has two distinct aspects: a critical or negative aspect, which assesses
the content of the central notions of metaphysical theories to demonstrate their unintelligibility; and a constructive or
positive aspect, which accurately determines the cognitive content of terms and ideas. 相似文献
15.
Terrie Schauer 《Sexuality & culture》2005,9(2):42-64
The article deals with a number of Internet sites claiming to specialize in providing pornography for heterosexual women,
as a vehicle to examine the nascent “gaze” and visual parameters of heterosexual female sexuality. The focus here is semiotic—looking
at visual coding of website images rather than audience reception (i.e., whether heterosexual women are actually the main
consumers of women’s porno). Motivation for this decision is discussed. Theoretically, the article draws from Butler’s performative
notions of sexuality in anchoring discussion. The remainder of the article does a comparative textual analysis of nine pornographic
Internet sites, three of which label themselves “for women.” Findings are as follows: “Women’s porno” fuses the matter and
anti-matter of men’s homo- and heterosexual pornography, in the process engendering an active, sexually interested, heterosexual
female gaze and typifying Butler notion of “insurrectionary speech.” 相似文献
16.
Much of the effort put into discovering or defining the nature of technology has been along “party lines,” for example, either
favoring technology or not. Although there is a clear divergence in the stand that various authors take with respect to this
topic, I believe they share a common assumption, namely, that there is such a thing as “the essence” or “nature” of technology. My claim in this paper is that the broad use to which we put the
term “technology” is better understood on the model of “family resemblance,” a model put forward by Ludwig Wittgenstein, than
it is on models that utilize the notion of “essence” or “nature.” Not only does the family resemblance model serve us better
in understanding the wide variety of uses of the term, but it also helps to ameliorate the antipathy between the parties that
their discussions often invoke. 相似文献
17.
Sydney Shoemaker 《Synthese》2008,162(3):313-324
The paper is concerned with how neo-Lockean accounts of personal identity should respond to the challenge of animalist accounts.
Neo-Lockean accounts that hold that persons can change bodies via brain transplants or cerebrum transplants are committed
to the prima facie counterintuitive denial that a person is an (biologically individuated) animal. This counterintuitiveness
can be defused by holding that a person is biological animal (on neo-Lockean views) if the “is” is the “is” of constitution
rather than the “is” of identity, and that a person is identical with an animal in a sense of “animal” different from that
which requires the persistence conditions of animals to be biological. Another challenge is the “too many minds problem”:
if persons and their coincident biological animals share the same physical properties, and mental properties supervene on
physical properties, the biological animal will share the mental properties of the person, and so should itself be a person.
The response to this invokes a distinction between “thin” properties, which are shared by coincident entities, and “thick”
properties which are not so shared. Mental properties, and their physical realizers, are thick, not thin, so are not properties
persons share with their bodies or biological animals. The paper rebuts the objection that neo-Lockean accounts cannot explain
how persons can have physical properties. To meet a further problem it is argued that the biological properties of persons
and those of biological animals are different because of differences in their causal profiles. 相似文献
18.
Peter Janich 《Journal for General Philosophy of Science》2008,39(1):121-130
The critique of my protophysical approaches to operational foundation of geometry by Lucas Amiras (Journal for General Philosophy of Science Vol. 34 (2003)) concerns my first publication from 1976 but not the further 30 years of work. It does not offer any argument leading
from the (erroneous) judgement “lacking success” to the conclusion “impossible”. And it is, in general, based on a philosophical
defect: it ignores the principle of methodical order as leading for constructivist protophysics. 相似文献
19.
Peter Mittelstaedt 《Journal for General Philosophy of Science》2010,41(1):45-53
In modern physics, the constant “c” plays a twofold role. On the one hand, “c” is the well known velocity of light in an empty
Minkowskian space–time, on the other hand “c” is a characteristic number of Special Relativity that governs the Lorentz transformation
and its consequences for the measurements of space–time intervals. We ask for the interrelations between these two, at first
sight different meanings of “c”. The conjecture that the value of “c” has any influence on the structure of space–time is
based on the operational interpretation of Special Relativity, which uses light rays for measurements of space–time intervals.
We do not follow this way of reasoning but replace it by a more realistic approach that allows to show that the structure
of the Minkowskian space–time can be reconstructed already on the basis of a restricted classical ontology (Mittelstaedt,
Philosophie der Physik und der Raum-Zeit, Mannheim: BI-Wissenschaftsverlag, 1988 and Mittelstaedt, Kaltblütig: Philosophie von einem rationalen Standpunkt, Stuttgart: S. Hirzel Verlag, pp. 221–240, 2003), and that without any reference to the propagation of light. However, the space–time obtained in this way contains still
an unknown constant. We show that this constant agrees numerically with “c” but that it must conceptually clearly be distinguished
from the velocity of light. Hence, we argue for a clear distinction between the two faces of “c” and for a dualism of space–time
and matter. 相似文献
20.
Kirsten Jacobson 《Continental Philosophy Review》2009,42(3):355-373
Though “dwelling” is more commonly associated with Heidegger’s philosophy than with that of Merleau-Ponty, “being-at-home”
is in fact integral to Merleau-Ponty’s thinking. I consider the notion of home as it relates to Merleau-Ponty’s more familiar
notions of the “lived body” and the “level,” and, in particular, I consider how the unique intertwining of activity and passivity
that characterizes our being-at-home is essential to our nature as free beings. I argue that while being-at-home is essentially
an experience of passivity—i.e., one that rests in the background of our experience and provides a support and structure for
our life that goes largely unnoticed and that is significantly beyond our “conscious” control—being-at-home is also a way
of being to which we attain. This analysis of home reveals important psychological insights into the nature of our freedom as well as into the nature
of the development of our adult ways of coping and behaving. 相似文献