共查询到20条相似文献,搜索用时 15 毫秒
1.
Donald Capps 《Pastoral Psychology》2011,60(3):437-449
This article elaborates on my earlier contention that poetry and pastoral care have a great deal in common (Capps, The Poet’s Gift, 1993) by focusing on Joyce Kilmer’s well-known poem “Trees.” I use this poem to support the metaphorical association of trees
and human beings and to advocate for the pastoral image of the upholder. A brief sketch of Kilmer’s life is presented, and parodies of the poem are used to address the question whether pens are
mightier than swords (a question that Kilmer’s own life as a poet and soldier also evokes). The article concludes with Denise
Levertov’s poem “From Below” which, together with Kilmer’s “Trees,” illumines the image of the pastor as ordained to be the
upholder of the community and of the individuals who comprise it. 相似文献
2.
Nathan Carlin 《Pastoral Psychology》2011,60(5):755-764
In this essay, I review a recent book that deals with the history of pastoral counseling. I offer an overview of the book,
some criticism of the book, and a discussion of how this book relates to my own work. I argue that what Susan Myers-Shirk
has identified as a “liberal moral sensibility” among pastoral counselors seems to have certain affinities with Peter Homans’s
“mourning religion” thesis. I suggest that this thesis can shed light on the divide between liberal and conservative pastoral
counselors, a divide that Myers-Shirk identifies, and that this thesis can build on Myers-Shirk’s historical work by providing
a rubric for understanding the relationship between private experience and public theory among liberal pastoral counselors.
I also suggest that Myers-Shirk should write a sequel to this book. 相似文献
3.
4.
Kalman J. Kaplan 《Pastoral Psychology》2011,60(5):659-670
Contemporary psychology and psychiatry have been explicitly or implicitly based on an ancient Greek view of life. Even pastoral
psychologists have been influenced by this view. The present article calls for a paradigm shift toward a biblical psychology.
Illustrations of these contrasting worldviews are presented around the issue of obedience versus disobedience/rebellion. Three
narratives are compared in this regard: 1) creation stories, 2) “flood” stories, and 3) father-son stories. Freud’s dependence
on a Greek worldview is discussed, as is his disregard of biblical narratives. Pastoral psychologists, take heart! It is time
to level the playing field. 相似文献
5.
Kelly Bulkeley 《Pastoral Psychology》2009,58(2):93-106
Dream content is meaningfully related to waking life religiosity, so much so that reading a person’s dream reports “blindly,”
without any other personal information or associations from the dreamer, can reveal with surprising accuracy his or her basic
waking attitude toward religion and spirituality. Two long-term dream journals are analyzed in this manner, and the results
demonstrate that dream content is an accurate reflection of a person’s religious beliefs, practices, and experiences. The
significance of this for pastoral psychologists lies not in specific new techniques of dream interpretation but more fundamentally
in supporting the practice of paying attention to dreams in the first place. The goal of the article is to build a bridge
between pastoral psychological interest in dreams and the latest findings in the scientific study of dreaming. Contrary to
the assumption that religion and science inevitably conflict with each other, dreaming offers an area of potential religion–science
convergence. 相似文献
6.
Charles E. Harris Jr. 《Science and engineering ethics》1998,4(3):321-331
Increasing numbers of engineers from developed countries are employed during some part of their careers in lesser-developed
nations (LDN’s), or they may design products for use in LDN’s. Yet determining the implications of professional engineering
codes for engineers’ conduct in such settings can be difficult. Conditions are often substantially different from those in
developed countries, where the codes were formulated. In this paper I explore the implications of what I call the “welfare
requirement” in engineering codes for professional engineering conduct in LDN’s.
An earlier version of this paper was presented at the Engineering Foundation Conference on “Ethics for Science and Engineering
Based International Industries”, Durham, NC, USA, 14–17 September 1997. 相似文献
7.
The common factors debate in psychology and, more recently, marriage and family therapy is slow to erupt in pastoral care
and counselling. This article introduces the common factors debate into pastoral science by proposing the Stewardship Models
of Pastoral Ministry and Supervision. The model integrates common factors research and pastoral practice using Ricoeur’s “economy
of the gift” ethic. The model’s focus is pastoral care, counselling and supervision in congregations, a unique community context
in search of an adequate pastoral praxis. 相似文献
8.
Michael Friedman 《Synthese》2008,164(3):385-400
Carl Hempel introduced what he called “Craig’s theorem” into the philosophy of science in a famous discussion of the “problem
of theoretical terms.” Beginning with Hempel’s use of ‘Craig’s theorem,” I shall bring out some of the key differences between
Hempel’s treatment of the “problem of theoretical terms” and Carnap’s in order to illuminate the peculiar function of Wissenschaftslogik in Carnap’s mature philosophy. Carnap’s treatment, in particular, is fundamentally anti-metaphysical—he aims to use the tools
of mathematical logic to dissolve rather solve traditional philosophical problems—and it is precisely this point that is missed
by his logically-minded contemporaries such as Hempel and Quine. 相似文献
9.
Damon A. Young 《Sexuality & culture》2005,9(4):58-79
Karl Marx once compared philosophy to masturbation, essentially seeing both as privative, idealistic, and impractical activities.
Indeed, many lay folk see philosophers as “wankers.” While the present state of universities does throw doubt on the liberatory
character of contemporary philosophy, Marx’s jibe nonetheless mischaracterizes masturbation. This paper is a brief attempt
to correct Marx’s characterization of masturbation by drawing on the work of a thinker ofter associated with “intellectual
onanism”: Martin Heidegger. Speaking ontologically, Heidergger’s theories can be developed to show that masturbation it is
not privative, but “stretched” in time and place. Moreover, masturbation plays a practical role in the creative development
of the self, including the self’s essential bodiliness. While not necessarily defending philosophy against Marx’s charges,
this paper does show how even so-called “onanistic” philosophy might be redeemed.
“Only a being which, like man, ‘had’ the word... can and must ‘have’ ‘the hand’” —Martin Heidegger
“I have a dangerously supple wrist.” —Friedrich Nietzsche 相似文献
10.
Daniel McArthur 《Journal for General Philosophy of Science》2006,37(2):209-224
Summary In recent years Structural Realism has been revived as a compromise candidate to resolve the long-standing question of scientific
realism. Recent debate over structural realism originates with Worrall’s (1989) paper “Structural Realism: The best of Both
Worlds”. However, critics such as Psillos contend that structural realism incorporates an untenable distinction between structure
and nature, and is therefore unworkable. In this paper I consider three versions of structural realism that purport to avoid
such criticism. The first is Chakravartty’s “semirealism” which proceeds by trying to show that structural realism and entity
realism entail one another. I demonstrate that this position will not work, but follow Chakravartty’s contention that structural
realism need not imply that scientific knowledge can only be of mathematical structure. I advance from this conclusion to
sketch a version of structural realism that is consistent with recent deflationary approaches to the scientific realism question.
Finally, I consider a third approach to structural realism Ladyman’s “metaphysical structural realism” which tries to avoid
the difficulties of earlier versions by taking structure to be ontologically primary. I show that the deflationary approach
to structural realism undermines the rationale behind Ladyman’s approach. 相似文献
11.
Sirkku Ikonen 《Synthese》2011,179(1):187-202
My purpose in this paper is to look at Cassirer’s relation to critical philosophy from a new perspective. Most discussions
concerning Cassirer’s Kantianism have so far centered on his relation to neo-Kantianism and the Marburg school. My focus will
not be on neo-Kantianism but on Cassirer’s notion of a “critique of culture.” In an often cited paragraph from the introduction
to The Philosophy of Symbolic Forms, Cassirer says that his aim is to broaden Kant’s critical approach to all various forms of culture, to language as well as
myth and art, and thus to transform the “critique of reason” into the “critique of culture.” I will explore Cassirer’s concept
of the “critique of culture” and suggest that it can best be understood by placing it in the context of early twentieth century
German philosophy. More precisely, I will aim to show that Cassirer’s critique can be seen as an effort to find a middle path
between Lebensphilosophie and the positivism of the Vienna Circle. 相似文献
12.
Jeff A. Snapper 《International Journal for Philosophy of Religion》2011,69(1):45-56
In this paper I show that two arguments for the inconsistency of skeptical theism fail. After setting up the debate in “Introduction”
section, I show in “The initial debate” section why Mylan Engel’s argument (Engel 2004) against skeptical theism does not
succeed. In “COST” section I strengthen the argument so that it both avoids my reply to Engel and parallels Jon Laraudogoitia’s
argument against skeptical theism (Laraudogoitia 2000). In “COST*” section, I provide three replies—one by an evidentialist
theist, one by a closure-denying theist, and one by a necessitarian theist, and argue that the necessitarian’s reply successfully
rebuts the inconsistency charge. I conclude that skeptical theism which accepts God’s necessary existence is immune to both
kinds of arguments for its inconsistency. 相似文献
13.
Wayne A. Davis 《Philosophical Studies》2007,132(3):395-438
There is abundant evidence of contextual variation in the use of “S knows p.” Contextualist theories explain this variation
in terms of semantic hypotheses that refer to standards of justification determined by “practical” features of either the
subject’s context (Hawthorne & Stanley) or the ascriber’s context (Lewis, Cohen, & DeRose). There is extensive linguistic
counterevidence to both forms. I maintain that the contextual variation of knowledge claims is better explained by common
pragmatic factors. I show here that one is variable strictness. “S knows p” is commonly used loosely to implicate “S is close
enough to knowing p for contextually indicated purposes.” A pragmatic account may use a range of semantics, even contextualist.
I use an invariant semantics on which knowledge requires complete justification. This combination meets the Moorean constraint
as well as any linguistic theory should, and meets the intuition constraint much better than contextualism. There is no need
for ad hoc error theories. The variation in conditions of assertability and practical rationality is better explained by variably
strict constraints. It will follow that “S knows p” is used loosely to implicate that the condition for asserting “p” and
using it in practical reasoning are satisfied. 相似文献
14.
Heikki Kirjavainen 《International Journal for Philosophy of Religion》2008,64(2):75-88
In this paper I want to argue for the optimal way to characterise the logical and semantical behaviour of the singular term
‘God’ used in religious language. The relevance of this enterprise to logical theory is the main focus as well. Doing this
presupposes to outline the two rivaling approaches of well-definition of singular terms: Kripke’s (“rigid designators”) and
Hintikka’s (“world-lines”). ‘God’ as a “rigid designator” is purified from all real-life-language-games of identification
and only spells out a metaphysical tag, which favours the view of “anything goes”. Instead, ‘God’ as a “world-line,” plus
two ways of quantification, is much more flexible to theological traditions, teachings of the church, religious practices
and personal feelings. Thus, it provides a sufficiently well-defined singular term for the purposes of logical theory.
The whole sketch is based on Jaakko Hintikka’s logical ideas, mainly on his responses to different authors in PJH. I have systematically omitted direct references to his texts because I have modified considerably his ideas for my own purposes. 相似文献
15.
16.
Dr. Caroline Whitbeck 《Science and engineering ethics》1995,1(3):299-308
In this paper I outline an “agent-centered” approach to learning ethics. The approach is “agent-centered” in that its central
aim is to prepare students toact wisely and responsibly when faced with moral problems. The methods characteristic of this approach are suitable for integrating
material on professional and research ethics into technical courses, as well as for free-standing ethics courses.
The analogy I draw between ethical problems and design problems clarifies the character of ethical problems as they are experienced
by those who must respond to them. It exposes the mistake, common in ethics teaching, of misrepresenting moral problems as
multiple-choice problems, especially in the form of ‘dilemmas’, that is, a forced choice between two unacceptable alternatives.
Furthermore, I clarify the importance for responsible practice of recognizing any ambiguity in the problem situation.
To foster in students the skills they need, teaching examples should preserve the open-ended, multiply-constrained, and ambiguous
character of problem situations as experienced by the agent. I give guidelines for constructing open-ended scenarios that
present moral problems much as an agent would experience them — guidelines which strongly influenced the construction of ‘cases’
in the latest edition of “On Being a Scientist” — and I discuss how to present historical cases and cases from the instructor’s
own experience to best foster agent-centered learning.
This paper is a modification of material originally included in the handbook which accompanied the AAAS Seminar “Teaching
Ethics in Science and Engineering”, 10–11 February 1993. 相似文献
17.
Patrick McGivern 《Synthese》2008,165(1):53-75
I discuss arguments about the relationship between different “levels” of explanation in the light of examples involving multi-scale
analysis. I focus on arguments about causal competition between properties at different levels, such as Jaegwon Kim’s “supervenience
argument.” A central feature of Kim’s argument is that higher-level properties can in general be identified with “micro-based”
properties. I argue that explanations from multi-scale analysis give examples of explanations that are problematic for accounts
such as Kim’s. I argue that these difficulties suggest that some standard assumptions about causal competition need to be
revised. 相似文献
18.
19.
Jaegwon Kim 《Philosophical Studies》2010,148(1):101-112
This paper discusses in broad terms the metaphysical projects of Sydney Shoemaker’s Physical Realization. Specifically, I examine the effectiveness of Shoemaker’s novel “subset” account of realization for defusing the problem
of mental causation, and compare the “subset” account with the standard “second-order” account. Finally, I discuss the physicalist
status of the metaphysical worldview presented in Shoemaker’s important new contribution to philosophy of mind and metaphysics. 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