共查询到20条相似文献,搜索用时 31 毫秒
1.
Phillip Montague 《Philosophia》2009,37(1):125-131
This paper is a rejoinder to Thaddeus Metz’s article “Censure Theory Still Best Accounts for Punishment of the Guilty: Reply
to Montague.” In his article, Metz attempts to answer objections to censure theory that I had raised previously. I argue in
my rejoinder that Metz’s defense of censure theory remains seriously problematic despite what he says in his reply.
相似文献
Phillip MontagueEmail: |
2.
David Braun 《Philosophical Studies》2008,141(2):243-262
I criticized Jeffrey King’s theory of complex demonstratives in “Problems for a Quantificational Theory of Complex Demonstratives.”
King replied in “Complex Demonstratives as Quantifiers: Objections and Replies.” I here comment on some of King’s replies.
相似文献
David BraunEmail: |
3.
In trying to control various aspects concerning utterance production in multi-party human–computer dialogue, argumentative
considerations play an important part, particularly in choosing appropriate lexical units so that we fine-tune the degree
of persuasion that each utterance has. A preliminary step in this endeavor is the ability to place an ordering relation between semantic
forms (that are due to be realized as utterances, by the machine), concerning their persuasion strength, with respect to certain
(explicit or implicit) conclusions. Thus, in this article, we propose a mechanism for assessing utterances, in terms of their
argumentative force. The framework designed conflates insights from Asher and Lascarides’ SDRT (“Segmented Discourse Representation Theory”),
and from Anscombre and Ducrot’s AT (“Argumentation Theory”). These mechanisms are included in a language generation component
of a multi-party dialogue system for book reservation applications (i.e., a “virtual librarian”), and thus evaluated via typical
human–machine conversations.
相似文献
Jean CaelenEmail: |
4.
The key question in this three way debate is the role of the collectivity and of agency. Collins and Shrager debate whether
cognitive psychology has, like the sociology of knowledge, always taken the mind to extend beyond the individual. They agree
that irrespective of the history, socialization is key to understanding the mind and that this is compatible with Clark’s
position; the novelty in Clark’s “extended mind” position appears to be the role of the material rather than the role of other
minds. Collins and Clark debate the relationship between self, agency, and the human collectivity. Collins argues that the
Clark’s extended mind fails to stress the asymmetry of the relationship between the self and its material “scaffolding.” Clark
accepts that there is asymmetry but that an asymmetrical ensemble is sufficient to explain the self. Collins says that we
know too little about the material world to pursue such a model to the exclusion of other approaches including that both the
collectivity and language have agency. The collectivity must be kept in mind! (Though what follows is a robust exchange of
views it is also a cooperative effort, authors communicating “backstage” with each other to try to make the disagreements
as clear and to the point as possible.)
相似文献
Jeff ShragerEmail: |
5.
Anti-Autonomism Defended: A Reply to Hill 总被引:1,自引:0,他引:1
Stephen Maitzen 《Philosophia》2008,36(4):567-574
In the current issue of this journal, Scott Hill critiques some of my work on the “is”-“ought” controversy, the Hume-inspired
debate over whether an ethical conclusion can be soundly, or even validly, derived from only non-ethical premises. I’ve argued
that it can be; Hill is unconvinced. I reply to Hill’s critique, focusing on four key questions to which he and I give different
answers.
相似文献
Stephen MaitzenEmail: |
6.
Mathematizing phenomenology 总被引:1,自引:0,他引:1
Jeffrey Yoshimi 《Phenomenology and the Cognitive Sciences》2007,6(3):271-291
Husserl is well known for his critique of the “mathematizing tendencies” of modern science, and is particularly emphatic that
mathematics and phenomenology are distinct and in some sense incompatible. But Husserl himself uses mathematical methods in
phenomenology. In the first half of the paper I give a detailed analysis of this tension, showing how those Husserlian doctrines
which seem to speak against application of mathematics to phenomenology do not in fact do so. In the second half of the paper
I focus on a particular example of Husserl’s “mathematized phenomenology”: his use of concepts from what is today called dynamical
systems theory.
相似文献
Jeffrey YoshimiEmail: |
7.
8.
Imtiaz Moosa 《Ethical Theory and Moral Practice》2007,10(2):159-182
In this article (1) I extract from Brentano’s works (three) formal arguments against “genealogical explanations” of ethical
claims. Such explanation can also be designated as “naturalism” (not his appellation); (2) I counter these arguments, by showing
how genealogical explanations of even apodictic moral claims are logically possible (albeit only if certain unlikely, stringent
conditions are met); (3) I show how Nietzsche’s ethics meets these stringent conditions, but evolutionary ethics does not.
My more general thesis is that naturalism and intuitionism in ethics need not be mutually incompatible.
相似文献
Imtiaz MoosaEmail: |
9.
Daniel E. Flage 《Philosophia》2009,37(3):379-380
This note is a reply to some of Giovanni Grandi’s comments on my paper “Berkeley’s Contingent Necessities.”
相似文献
Daniel E. FlageEmail: |
10.
Hans-Christoph Schmidt am Busch 《Ethical Theory and Moral Practice》2008,11(5):573-586
The aim of the present paper is to show that Hegel’s concept of personal respect is of great interest to contemporary Critical
Theory. The author first analyzes this notion as it appears in the Philosophy of Right and then offers a new interpretation of the conceptual relation between personal respect and the institutions of (private)
property and (capitalist) markets. In doing so, he shows why Hegel’s concept of personal respect allows us to understand markets
as possible institutionalizations of this kind of recognition, and why it is compatible with a critique of neoliberal capitalism.
He argues that due to these features Hegel’s notion of personal respect is of great interest to theoreticians within the tradition
of critical theory.
相似文献
Hans-Christoph Schmidt am BuschEmail: |
11.
Peter van Schilfgaarde 《Res Publica》2009,15(2):121-136
Empowerment is a key word in Catherine Audard’s new book on Rawls and a central characteristic of Rawls’ approach to justice.
A very different “hermeneutic” approach to justice is presented by Paul Ricoeur, the French philosopher and theologian who,
against the background of his own work, examined Rawls’ views in several publications. This essay compares the two views and
defends the proposition that empowerment is the common denominator. The author suggests that Rawls would not have objected
to including some of Ricoeur’s ideas in the past-principle stage of his Theory.
相似文献
Peter van SchilfgaardeEmail: |
12.
Tomasz Szkudlarek 《Studies in Philosophy and Education》2007,26(3):237-252
The paper assumes that education is part of the process of discursive construction of society. The theoretical framework on
which this argument is based includes Ernesto Laclau’s theory of the “ontological impossibility and political necessity of
society”, and the role discourse and empty signifiers play in the establishment of political identities. Laclau’s theory is
supplemented here by ideas of Derrida, Lacan, Žižek and Marx, and by other traits in contemporary semiotics that relate to
the notion of “the void” in semantic systems. My claim is that empty signifiers, crucial to the production of the totality
of society, are discursively produced, among others, in pedagogical debates. This is illustrated by one historical example
(Rouuseau), which gives ground for more contemporary analyses, and on the basis of the present economic discourse of educating
and the idea of “knowledge society”. The main conclusion is that education, in contemporary discourse of learning, becomes
a neurotic symptom of the lack of overt domination in social relations.
相似文献
Tomasz SzkudlarekEmail: |
13.
Daniel Martin Varisco 《Contemporary Islam》2007,1(3):207-230
Christian Fundamentalists used to read the apocalyptic scenario through the “red” filter of communism, but since the 1980s
the target has shifted to the “green tide” of Islam. One of the more colorful Fundamentalist diatribes against Islam is cartoon
evangelist Jack Chick’s The Prophet, a comic book that calls Islam a Satanic plot hatched by the Catholic church. This article examines the rhetoric of Christian
Fundamentalist diatribe against Islam in light of apocalyptic scenarios drawn out of biblical prophecy. Chick’s comic and
the millenarian Hal Lindsay’s The Late Great Planet Earth are placed in the context of doctrinal attacks on Islam in medieval Christendom. In tracing the usage of “Islamic fundamentalism,”
I argue that the term “fundamentalism” is problematic for cross-cultural studies of religious expression and movements.
相似文献
Daniel Martin VariscoEmail: |
14.
R. Lanier Anderson 《Philosophical Studies》2008,137(1):91-108
Martin offers an intriguing account of nineteenth century challenges to the traditional theory of judgment as a synthesis
of subject and predicate (the synthesis theory)—criticisms motivated largely by the problem posed by existential judgments,
which need not have two terms at all. Such judgments led to a theory of “thetic” judgments, whose essential feature is to
“posit” something, rather than to combine terms (as in synthetic judgment). I argue, however, that Kant’s official definition
of judgment already implicitly recognizes the importance of positing, and that its (otherwise confusing) abstract generality
actually affords Kant’s own logic an adequate way to accommodate existential judgments within the traditional synthesis theory.
Preservation of a synthetic account of judgment is also found to be independently important for Kant’s larger aims in the
theory of cognition.
相似文献
R. Lanier AndersonEmail: |
15.
This paper explores some of the differences between the enactive approach in cognitive science and the extended mind thesis.
We review the key enactive concepts of autonomy and sense-making. We then focus on the following issues: (1) the debate between internalism and externalism about cognitive processes; (2)
the relation between cognition and emotion; (3) the status of the body; and (4) the difference between ‘incorporation’ and
mere ‘extension’ in the body-mind-environment relation.
相似文献
Mog StapletonEmail: |
16.
The apparent truth of dualism and the uncanny body 总被引:1,自引:0,他引:1
Stephen Burwood 《Phenomenology and the Cognitive Sciences》2008,7(2):263-278
It has been suggested that our experiences of embodiment in general appear to constitute an experiential ground for dualist
philosophy and that this is particularly so with experiences of dissociation, in which one feels estranged from one’s body.
Thus, Drew Leder argues that these play “a crucial role in encouraging and supporting Cartesian dualism” as they “seem to
support the doctrine of an immaterial mind trapped inside an alien body”. In this paper I argue that as dualism does not capture
the character of such experiences there is not even an apparent separation of self and body revealed here and that one’s body
is experienced as uncanny rather than alien. The general relationship between our philosophical theorizing and the phenomenology
of lived experience is also considered.
相似文献
Stephen BurwoodEmail: |
17.
18.
19.
Marjorie Spear Price 《Philosophia》2008,36(1):129-140
According to the Particularist Theory of Events, events are real things that have a spatiotemporal location. I argue that
some events do not have a spatial location in the sense required by the theory. These events are ordinary, nonmental events
like Smith’s investigating the murder and Carol’s putting her coat on the chair. I discuss the significance of these counterexamples
for the theory.
相似文献
Marjorie Spear PriceEmail: |
20.
Richard A. Lynch 《Human Studies》2008,31(2):209-221
This article brings out certain philosophical difficulties in Lacan’s account of the mirror stage, the initial moment of the
subject’s development. For Lacan, the “original organization of the forms of the ego” is “precipitated” in an infant’s self-recognition
in a mirror image; this event is explicitly prior to any social interactions. A Hegelian objection to the Lacanian account
argues that social interaction and recognition of others by infants are necessary prerequisites for infants’ capacity to recognize
themselves in a mirror image. Thus mutual recognition with another, rather than self-recognition in a mirror, is what makes
possible subsequent ego-formation and self-consciousness. This intersubjective critique suggests that many of the psychoanalytic
consequences that Lacan derives from the mirror stage (e.g., alienation, narcissism, and aggressivity) may need to be rethought.
相似文献
Richard A. LynchEmail: |