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Mathias W. Madsen 《Cognitive Science》2016,40(4):881-908
One of the core tenets of cognitive metaphor theory is the claim that metaphors ground abstract knowledge in concrete, first‐hand experience. In this paper, I argue that this grounding hypothesis contains some problematic conceptual ambiguities and, under many reasonable interpretations, empirical difficulties. I present evidence that there are foundational obstacles to defining a coherent and cognitively valid concept of “metaphor” and “concrete meaning,” and some general problems with singling out certain domains of experience as more immediate than others. I conclude from these considerations that whatever the facts are about the comprehension of individual metaphors, the available evidence is incompatible with the notion of an underlying conceptual structure organized according to the immediacy of experience. 相似文献
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Structuralism and Metaphysics 总被引:2,自引:0,他引:2
Charles Parsons 《The Philosophical quarterly》2004,54(214):56-77
I consider different versions of a structuralist view of mathematical objects, according to which characteristic mathematical objects have no more of a 'nature' than is given by the basic relations of a structure in which they reside. My own version of such a view is non-eliminative in the sense that it does not lead to a programme for eliminating reference to mathematical objects. I reply to criticisms of non-eliminative structuralism recently advanced by Keränen and Hellman. In replying to the former, I rely on a distinction between 'basic' and 'constructed' structures. A conclusion is that ideas from the metaphysical tradition can be misleading when applied to the objects of modern mathematics. 相似文献
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《Australasian journal of philosophy》2013,91(3):530-532
Book Information Real Metaphysics. Real Metaphysics Hallvard Lillehammer and Gonzalo Rodriguez-Pereyra, eds., London : Routledge, 2003, VIII + 248, £65 (cloth), £19.99 (paper) Edited by Hallvard Lillehammer; and Gonzalo Rodriguez-Pereyra. Routledge. London. Pp. VIII + 248. £65 (cloth:), £19.99 (paper:), 相似文献
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Uriah Kriegel 《Metaphilosophy》2019,50(5):688-707
This paper pulls together three debates fundamental in metaphysics and proposes a novel unified approach to them. The three debates are (i) between bundle theory and substrate theory about the nature of objects, (ii) dispositionalism and categoricalism about the nature of properties, and (iii) regularity theory and production theory about the nature of causation. The first part of the paper suggests that although these debates are metaphysical, the considerations motivating competing approaches in each debate tend to be epistemological. The second part argues that the two underlying epistemological pictures supporting these competing views lead to highly unsatisfying conceptions of the world. The final part proposes an alternative epistemological picture, which I call “introverted empiricism,” and presents the way this alternative provides for a more satisfying grasp of the ultimate nature of objects, properties, and causation. It is a consequence of this alternative picture that there is a kind of intimate self‐understanding that underlies our understanding of the deep nature of reality. 相似文献
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Jonathan Tallant 《Ratio》2015,28(3):286-301
Ladyman and Ross (2007) do not think that contemporary metaphysics is in good standing. However, they do think that there is a version of metaphysics that can be made to work – provided we approach it using appropriate principles. My aim in this paper is to undermine some of their arguments against contemporary metaphysics as it is currently practiced. 1 相似文献
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Philosophical Studies - 相似文献
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虚构主义是在过去20年间涌现出来的一种很有竞争力的反实在论理论。这种理论认为,某些领域(如数学、伦理)中的理论言谈所涉及的对象在本体论上是不存在的,因此这些理论言谈实际上都不是真的;然而我们可以把它们作为像虚构作品中的言谈一样继续使用下去。本文介绍和讨论了虚构主义的历史和理念,特别强调了这种理论在语言哲学、模态理论、数学哲学、道德哲学、真理理论等领域中的应用和发展。 相似文献
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我们如何来理解和翻译笛卡尔的"mathesis universalis"?要知道这是笛卡尔整个哲学的一种方法论基础,它究竟是"普遍数学",还是"普遍科学"?它和笛卡尔的形而上学之间是否有某种关联?笛卡尔的形而上学又究竟意味着什么?我们通过梳理笛卡尔的"mathesis universalis"和形而上学概念就会发现,他的这个神秘的方法实际上包含着一种形而上学的预设,即其中的秩序思想蕴涵了一种形而上学的变革倾向,正是在这个意义上,我们认为更应该把"mathe- sis universalis"理解和翻译为"普遍科学",因为,如果我们仅仅把它理解和翻译为"普遍数学"的话,就削弱了笛卡尔哲学更加突出的形而上学变革意味。 相似文献
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