共查询到20条相似文献,搜索用时 31 毫秒
1.
R. Scott Sullender 《Pastoral Psychology》2011,60(5):751-754
The author, representing the second generation of pastoral counselors, reviews and responds to Susan E. Myers-Shirk’s book
on the early history of the pastoral counseling movement, entitled, Helping the Good Shepherd: Pastoral Counselors in a Psychotherapeutic Culture 1925–1975. Among other observations, the author comments on the importance and lasting influence of Howard Clinebell and the relationship
between pastoral counseling and Christian counseling. 相似文献
2.
Current psychologies of religion reflect the modernist context in which they are situated. Religion is reduced to what is
researchable, generalizable, individual and “thin.” This essay suggests that a psychology of religion which takes seriously
the implications of Emmanuel Levinas’s emphasis on ethics and the alterity of the Other would result in a different model
of psychotherapy. Levinas’s view of the Other as the trace of the transcendent radically changes our understanding of the
client within the therapeutic relationship. Levinas begins with ethics and so healing would be, by implication, an ethical
enterprise. In a highly secularized, individualized, objectivized culture, a therapy which recognizes the sacred, which models
how to view the Other as transcendent, and which does not presume to know, is a gift to the client. 相似文献
3.
Robin Durie 《Continental Philosophy Review》2008,41(1):73-88
The essay on Husserl’s phenomenology of touch in Derrida’s recent On Touching—Jean-Luc Nancy represents his only substantial re-engagement with Husserlian phenomenology to be published following the series of texts
dating from the period marked by his Mémoire of 1955 through to the essay ‘Form and Meaning’ included in Margins (1972). The essay, devoted to some key sections of Husserl’s Ideas II, appears to break new ground in Derrida’s readings
of Husserl, but in fact demonstrates a profound continuity with his earlier readings. In fact, I argue that this continuity
is in a part an effect of Derrida’s ongoing commitment to the ‘methodology’ of deconstruction. I show how this commitment
leads Derrida to conflate three separate distinctions within Husserl’s discussion, a conflation that obliges Derrida to misread
the letter of Husserl’s text, and which, in turn, blinds him to a certain radical potentiality within Husserl’s phenomenology
of sensibility.
相似文献
Robin DurieEmail: |
4.
Gavin Rae 《Human Studies》2010,33(1):23-39
This essay engages with Heidegger’s attempt to re-think the human being. It shows that Heidegger re-thinks the human being
by challenging the way the human being has been thought, and the mode of thinking traditionally used to think about the human
being. I spend significant time discussing Heidegger’s attempt before, in the final section, asking some critical questions
of Heidegger’s endeavour and pointing out how his analysis can re-invigorate contemporary attempts to understand the human
being. 相似文献
5.
Burleigh Wilkins 《The Journal of Ethics》2008,12(1):105-122
In this essay, I first evaluate the conceptual analysis of human rights by Wilfried Hinsch and Markus Stepanians. Next I criticize
Allen Buchanan’s claim that Rawls did not address basic human interests/capabilities theories of human nature. I argue Buchanan
is doubly mistaken when he claims that John Rawls sought to avoid such theories because they are comprehensive doctrines.
Then I evaluate David Reidy’s defense of Rawls, while questioning his efforts to show how Rawls’s list of human rights could
be expanded. Finally, I accept James Nickel’s argument that Rawls has tied human rights too closely to intervention on their
behalf. However, I reject his, and by implication Rawls’s, refusal to accept a two-tiered approach to human rights. 相似文献
6.
Keith Ansell-Pearson 《Continental Philosophy Review》2011,44(2):179-204
In this essay I seek to show that a philosophy of modesty informs core aspects of both Nietzsche’s critique of morality and
what he intends to replace morality with, namely, an ethics of self-cultivation. To demonstrate this I focus on Dawn: Thoughts on the Prejudices of Morality, a largely neglected text in his corpus where Nietzsche carries out a quite wide-ranging critique of morality, including
Mitleid. It is one of Nietzsche’s most experimental works and is best read, I claim, as an Epicurean-inspired critique of the present
and an exercise in moral therapy. In the opening sections I draw attention to the wider social dimension of the text and its
concern with a morality of compassion, which is rarely done in the literature. I then turn to highlighting Nietzsche’s “Epicurean
moment,” followed by two sections on Nietzsche on the self in which I aim to bring to light his ethics of self-cultivation
and show in what ways his revaluation makes central to ethics a modest egoism and care of self. In the conclusion to the essay
I provide a contrast between Nietzsche and Kant and deal with reservations readers might have about his ethics. Overall, the
essay seeks to make a contribution to an appreciation of Dawn as a work of moral therapy. 相似文献
7.
Shane Mackinlay 《Sophia》2010,49(4):499-507
In his essay The Origin of the Work of Art, Martin Heidegger discusses three examples of artworks: a painting by Van Gogh of peasant shoes, a poem about a Roman fountain,
and a Greek temple. The new entry on Heidegger’s aesthetics in the Stanford Encylopedia of Philosophy, written by Iain Thomson, focuses on this essay, and Van Gogh’s painting in particular. It argues that Heidegger uses Van
Gogh’s painting to set art, as the happening of truth, in relation to ‘nothing’, which is a key term in Heidegger’s essays
leading up to The Origin of the Work of Art. This paper extends a similar analysis to the Greek temple as a way of offering an exposition of Heidegger’s concerns in
the essay. It begins by briefly outlining Thomson’s argument that Heidegger relates Van Gogh’s painting to ‘nothing’, and
indicating the way this argument can be extended to the Greek temple. It then discusses three ways in which ‘nothing’ can
open up the significance of the temple as a work of art in which truth happens: (1) it is not concerned with objective representation;
(2) it depicts the primal strife of earth and world, concealing and unconcealing; (3) it is fundamentally historical. 相似文献
8.
Carol K. Winkler 《Argumentation》2008,22(4):473-488
As the world has increasingly embraced globalization, temptations to encroach on traditional boundaries of state sovereignty
for reasons of self-interest mount. Argumentation studies provide an important lens for examining the public discourse used
to justify such moves. This essay examines the Bush administration’s strategic use of the definitional processes of association
and dissociation to build its public case for regime change in Afghanistan. After exploring how the Bush administration’s
early rhetoric after 9/11 failed to actually provide the Taliban a choice to remain in power, the essay reveals three combinations
of the terrorism/state relationship that functioned as an argument by definition to gain support for the US campaign to overthrow
the regime. 相似文献
9.
This essay examines Jacques Derrida’s contribution to recent debates in animal philosophy in order to explore the critical
promise of his work for contemporary discourses on animal ethics and vegetarianism. The essay is divided into two sections,
both of which have as their focus Derrida’s interview with Jean-Luc Nancy entitled “‘Eating Well’, or the Calculation of the
Subject.” My task in the initial section is to assess the claim made by Derrida in this interview that Levinas’s work is dogmatically
anthropocentric, and to determine whether Levinas’s conception of ethics leaves a place for animals. In the second half of
the essay I turn to an analysis of Derrida’s discussion of vegetarianism and its critical relation to the humanism and anthropocentrism
that he is calling into question. The main argument that I seek to advance here is that deconstruction should not be strictly
identified with vegetarianism (as certain of Derrida’s readers have suggested), but rather that what is needed is a thorough
deconstruction of existing discourses on vegetarianism, a project that remains largely to be developed. 相似文献
10.
Pamela Cooper-White 《Pastoral Psychology》2010,59(3):365-371
Mourning Religion is a brilliant collection of essays responding both to Freud’s essay “Mourning and Melancholia” and Peter Homans’ assertion
that the academic study of religion represents a creative expression of mourning the loss of religion in secular (western)
society. This essay poses questions concerning the role of theology as a mode of analysis; Ricoeur’s concept of “second naiveté”
in relation to disillusionment and religion; Celia Brickman’s reflections on globalization, marginalization, and a shift in
psychological language from “primitivity” to “vulnerability”; the role of the body in the work of religious studies; melancholia
as “re-membering” amid multiplicity and fragmentation; and mourning as protest and resistance. The essay concludes with a
reflection on ambiguity and transcendence in dialogue with Freud’s essay “On Transience.” 相似文献
11.
Hent de Vries 《International Journal for Philosophy of Religion》2006,60(1-3):77-97
This essay discusses Stanley Cavell’s remarkable interpretation of Emmanuel Levinas’s thought against the background of his
own ongoing engagement with Wittgenstein, Austin, and the problem of other minds. This unlikely debate, the only extensive
discussion of Levinas by Cavell in his long philosophical career sofar, focuses on their different reception of Descartes’s
idea of the infinite. The essay proposes to read both thinkers against the background of Wittgenstein’s model of philosophical
meditation and raises the question as to whether Cavell and Levinas do not indirectly shed light on the early modern motif
of the spiritual automaton. 相似文献
12.
Within the purview of the sociology of knowledge Durkheim and Scheler appear among its important inaugurators theorizing the
social foundations of knowledge, seemingly from mutually exclusive perspectives. Scheler’s phenomenology of values and community
is often juxtaposed with Durkheim’s attempt to integrate values in reality, represented by the social configuration of organic
solidarity. This essay argues that the affinity between Scheler and Durkheim deserves reexamination. Means employed for pursuing
this aim include a reconsideration of how values mediate reality, but, above all, an attempt to show that both thinkers converge
on their principal normative goal. This is no other than a global community of solidarity which both Scheler and Durkheim,
albeit through different trails, visualize as the culmination of value-ethics. While Durkheim pursues this goal through a
systematic exposition of the transition from mechanical to organic solidarity, late Scheler’s view of ‘the age of adjustment’
discloses a normative approach on modernity at odds with the then prevalent Kulturkritik. This ideal helps to rehabilitate Scheler and to approach the notions of sociality, the sociology of knowledge and the configuration
of the ‘encompassing person’ through Durkheimian lenses. The essay concludes with a brief appraisal of theoretical gains drawn
from this newly lit affinity. 相似文献
13.
Eric Lawee 《Jewish History》2009,23(3):223-253
Among many uncharted vistas of scholarship on Isaac Abravanel, a comprehensive account of his scholarly afterlife seems especially
distant. This essay illustrates the possibilities latent in the study of Abravanel’s reception-history by investigating a
sharp critique of Abravanel composed in his lifetime. Its author was a Tuscan kabbalist, Elijah Hayyim ben Benjamin of Genazzano
(c. 1440–c. 1510), who studied with the renowned talmudist and kabbalist, Benjamin of Montalcino, and engaged in a disputation
with a Franciscan friar, Francesco d’Acquapendente. The critique, which appears in Elijah’s ’Igeret ḥamudot (an epistolary tract sent to Benjamin of Montalcino’s son David), comprises such central themes of medieval and early modern
Jewish thought as aggadic authority, prophecy’s relationship to human perfection, and philosophy’s relationship to Kabbalah.
It unexpectedly serves as the main exhibit in Elijah’s larger argument regarding the limits of the human intellect and of
truths arrived at by way of philosophic “speculation.”
After surveying Abravanel’s exegetical monograph ‘Aṭeret zeqenim, the immediate object of Elijah’s wrath, the essay investigates the conceptual components of Elijah’s critique. It concludes
by seeking to explain the thoroughly baneful image of Abravanel that Elijah presents despite the significant spiritual sensibilities
and intellectual points of contact these two thinkers shared. The key appears to be differences between Elijah’s Italian religious-intellectual
context and the Ibero-Jewish tradition that shaped Abravanel. The essay argues that differences in their formative intellectual
contexts, coupled with the genuinely elusive character of Abravanel’s religious thought, are among the things that kept the
type of Sephardic traditionalism that Abravanel represented—elements of which Elijah ought to have applauded—hidden from Elijah’s
view. 相似文献
14.
This review essay on three recent books on John Rawls’s theory of justice, by Catherine Audard, Samuel Freeman, and Thomas
Pogge, describes the great boon they offer serious students of Rawls. They form a united front in firmly and definitively
rebuffing Robert Nozick’s libertarian critique, Michael Sandel’s communitarian critique, and more generally critiques of “neutralist
liberalism,” as well as in affirming the basic unity of Rawls’s position. At a deeper level, however, they diverge, and in
ways that, this essay suggests, go astray on subtle questions of interpretation: Freeman overemphasizes reciprocity, Pogge
miscasts Rawls as a consequentialist, and Audard exaggerates the Kantian aspect of Rawls’s core, continuing commitment to
“doctrinal autonomy.” 相似文献
15.
Daniel Steel 《Journal of Philosophical Logic》2009,38(5):471-489
Nelson Goodman’s new riddle of induction forcefully illustrates a challenge that must be confronted by any adequate theory
of inductive inference: provide some basis for choosing among alternative hypotheses that fit past data but make divergent
predictions. One response to this challenge is to distinguish among alternatives by means of some epistemically significant
characteristic beyond fit with the data. Statistical learning theory takes this approach by showing how a concept similar
to Popper’s notion of degrees of testability is linked to minimizing expected predictive error. In contrast, formal learning
theory appeals to Ockham’s razor, which it justifies by reference to the goal of enhancing efficient convergence to the truth.
In this essay, I show that, despite their differences, statistical and formal learning theory yield precisely the same result
for a class of inductive problems that I call strongly VC ordered, of which Goodman’s riddle is just one example. 相似文献
16.
Stefano Predelli 《Journal of Philosophical Logic》2010,39(1):5-21
In this essay, I propose an analysis of Quine’s example ’Giorgione was so-called because of his size’, grounded on the idea
of an obstinate demonstrative. In the first sections, I discuss the advantages and drawbacks of the demonstrative and logophoric
treatments of ‘so called’, I highlight certain parallelisms with Davidson’s paratactic view of quotation, and I introduce
independent considerations in favor of the idea of an obstinate demonstrative. In the second half of my essay, I apply this
notion to Quine’s example, and I discuss its consequences with respect to the principle of substitutivity of coreferential
singular terms. 相似文献
17.
Marvin B. Krims 《Sexuality & culture》2002,6(2):49-63
Many in today’s theater audiences feel uncomfortable with The Taming of the Shrew because of its representation of a cruel man subduing an unruly woman. Although this can be understood as Shakespeare’s phallocentric
culture reflected in his writing, I argue that the Bard represents an even more viscous and intractable problem than gender
discrimination: humankind’s proclivity for cruelty and violence. In this essay, I show how Shakespeare represents this dangerous
tendency evenly on both sides of the gender divide and that whatever amusement we may derive from the farce reflects this
same tendency within ourselves. 相似文献
18.
David J. Cain 《Journal of Contemporary Psychotherapy》2007,37(1):3-10
Humanistic psychologists have made major contributions to the theory, practice and research in psychotherapy. Many of their
contributions are applicable to a variety of therapeutic approaches. In this article I articulate what I believe to be some
of the most useful things for all practitioners to consider incorporating into their therapeutic practice. Carl Rogers’ contributions
are considered to be universal and foundational since his strong emphasis on the therapeutic relationship and the importance
of empathic responding are considered to be core aspects of effective therapies. A variety of humanistic therapists have emphasized
the importance of working with client emotion, effective use of the self, relational involvement and depth, working within
the client’s frame of reference, focusing on the self-concept, being present and helping clients embrace choice and responsibility,
all of which are addressed in this article. 相似文献
19.
Stefano Predelli 《Erkenntnis》2006,65(3):385-403
In this essay, I explain how certain suggestions put forth by Frege, Wittgenstein, and Schlick regarding the interpretation
of indexical expressions may be incorporated within a systematic semantic account. I argue that the ‘hybrid’ approach they
propose is preferable to more conventional systems, in particular when it comes to the interpretation of cases of cross-contextual
ellipsis. I also explain how the hybrid view entails certain important and independently motivated distinctions among contextually
dependent expressions, for instance between ‘here’ and ‘local’. 相似文献
20.
Luce Irigaray 《Continental Philosophy Review》2004,37(4):389-405
In this essay, which is preceded by an interview with the translator, the author revisits her earlier critique of Merleau-Ponty’s
privileging of the visible, but also takes further her own thinking by drawing specifically on the issues raised within the
context of painting. The focal point of her discussion is Merleau-Ponty’s essay, “Eye and Mind.”
This paper was first published in Italian as “Dipingere l’invisible,” Segni e Comprensione 44 (December 2001): 10–16. This
English translation is from the French version. 相似文献