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1.
Dimiter Ginev 《Studies in Philosophy and Education》1990,10(1):63-71
This paper describes an attempt to develop a pedagogy for teaching philosophy in science rather than a philosophy of science to be taught in the Bulgarian educational system. 相似文献
2.
Justin Sytsma 《British Journal for the History of Philosophy》2019,27(3):635-647
In this paper, we reply to Tom Sorell’s criticism of our engagement with the history of philosophy in our book, The Theory and Practice of Experimental Philosophy. We explain why our uses of the history of philosophy are not undermined by Sorell’s criticism and why our position is not threatened by the dilemma Sorell advances. We argue that Sorell has mischaracterized the dialectical context of our discussion of the history of philosophy and that he has mistakenly treated our use of the history of philosophy as univocal, when in fact we called on the history of philosophy in several different ways in our text. 相似文献
3.
Yasuo Deguchi 《Topoi》2006,25(1-2):33-38
This paper contrasts and illustrates two types of breakthroughs in philosophy; i.e., external and internal ones. Both are
made possible through its application to a newfield. In the external breakthrough, a new field is discovered by such factors
without philosophy as
encounters with different traditions of thought and advance in technology. In the internal one, a new field is brought into
attention by critical examination of one or another assumption within philosophy that has once dismissed the field as too
trivial or insignificant to be its proper subject. Based on this distinction, a research guideline for philosophy is proposed
that one must always seek the possibility of its internal breakthrough. It is also suggested that the philosophy of science
and epistemology can be innovated internally when they are applied to a new field, that is, statistics. Finally the distinction
between pure and applied philosophy is reinterpreted in the light of the internal breakthrough. 相似文献
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This paper is concerned with the reasons for the emergence and dominance of analytic philosophy in America. It closely examines the contents of, and changing editors at, The Philosophical Review, and provides a perspective on the contents of other leading philosophy journals. It suggests that analytic philosophy emerged prior to the 1950s in an environment characterized by a rich diversity of approaches to philosophy and that it came to dominate American philosophy at least in part due to its effective promotion by The Philosophical Review’s editors. Our picture of mid-twentieth-century American philosophy is different from existing ones, including those according to which the prominence of analytic philosophy in America was basically a matter of the natural affinity between American philosophy and analytic philosophy and those according to which the political climate at the time was hostile towards non-analytic approaches. Furthermore, our reconstruction suggests a new perspective on the nature of 1950s analytic philosophy. 相似文献
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8.
贺来 《Frontiers of Philosophy in China》2008,3(2):267-281
In order to deepen the studies on the philosophy of practice, it is essential to explore the political significance of Marx's
philosophy of practice. Marx's philosophy of practice is rooted in the problem of modernity and the separation between “individual
subjectivity” and “societal community” in the modern context is the basic background of Marx's practical philosophy. It is
the basic interest of Marx's philosophy of practice to find a way to end this separation via critique of civil society. Therefore,
Marx's philosophy of practice has a clear significance, which manifests in the following aspects: one is “liberation politics,”
and the other, “the regulatory mode of the socio-political institution.”
Translated by Zhang Lin from Zhexue Yanjiu 哲学研究 (Philosophical Research), 2007, (1): 3–10 相似文献
9.
By means of critical reflection on the current situation of Chinese philosophy, this article aims to clarify two different approaches to philosophy. One is for scholars to focus on original texts and thought tradition, concerned with interpretation and inheritance; even in this way, scholars can achieve theoretical innovation through creative interpretation. The other is for researchers to face up questions from academics and from reality, and mainly to do theoretical creation in philosophy on a profound theoretical background, strictly following academic norms and standards. For contemporary Chinese philosophy, the two approaches are indispensable, but the serious problem is that the first approach absolutely is dominant, but the second is too weak. The correct choice of Chinese philosophy should be to let hundreds of flower bloom, to let different approaches compete with each other, and to cooperatively establish the prosperity of contemporary Chinese philosophy. 相似文献
10.
Sarah Hutton 《British Journal for the History of Philosophy》2019,27(4):684-701
ABSTRACTIt is only in the last 30 years that any appreciable work has been done on women philosophers of the past. This paper reflects on the progress that has been made in recovering early-modern women philosophers in that time and the role of the history of philosophy in that process. I argue that as women are integrated into the broader picture of philosophy, there is a danger of overlooking the different conditions under which they originally philosophized and which shaped their philosophies. Having retrieved them from oblivion, we now face the challenge of avoiding a ‘new amnesia’ by developing historical narratives and modes of analysis which acknowledge the different conditions within which they worked, without diminishing their contribution to philosophy. I offer these remarks as a contribution to current debates about the forms that historical narrative should take, and the best way to promote women in philosophy today, in the belief that we can learn from our own more recent history. 相似文献
11.
Rommetveit K 《Theoretical medicine and bioethics》2008,29(2):103-120
In this article I consider some central aspects of the naturalist philosophy of science and science and technology studies
in dealing with the contested status of technoscience in medicine. Focusing on the concepts of realism and representation,
I argue that theories of science-as-practice in naturalist philosophy of science should expand their scope so as to reflect
more thoroughly on the social and political context of technoscience. I develop a hermeneutic of technomedical objects in
order to highlight the internal connectedness between social action, material agency, and the actions of scientific communities.
The framework thus developed is used to re-consider the genomic turn in medicine. Pointing to the discrepancies between socially
dominant representations of genomic technology and the actual interventions brought about through those technologies, I raise
the question of how and where to address problems of theory and policy.
相似文献
Kjetil RommetveitEmail: |
12.
James Norton 《Metaphilosophy》2023,54(1):3-16
This paper defends the usefulness of the concept of philosophical progress and the common assumption that philosophy and science aim to make the same, or a comparable, kind of progress. It does so by responding to Yafeng Shan's (2022) arguments that the wealth of research on scientific progress is not applicable or useful to philosophy, and that philosophy doesn't need a concept of progress at all. It is ultimately argued that while Shan's arguments are not successful, they reveal the way forward in developing accounts of philosophical progress. 相似文献
13.
K. W. M. Fulford 《Theoretical medicine and bioethics》1991,12(1):81-85
In addition to the neglect of philosophy by medicine, emphasized in a recent editorial in this journal, there has been an equally important neglect of medicine by philosophy. Philosophy stands to gain from medicine in three respects: in materials, the conceptual difficulties arising in the practice of medicine being key data for philosophical enquiry; in methods, these data, through their problematic character, being ideally suited to the technique of linguistic analysis; and in results, the practical requirements of medicine placing a direct demand for progress on philosophical theory. The future of the relationship between philosophy and medicine depends on the development of a positive two-way trade between them. 相似文献
14.
Taking a panoramic view on the history of modern philosophy, we can learn that political philosophy, a new arena for modern
philosophy, has become an important field in philosophical studies since the later half of the 20th century. As far as the
problem domain of political philosophy is concerned, political philosophy is only a special form of philosophy. The revival
of political philosophy, however, indicates that philosophical inspection of political matters has regained legitimacy, and
also means the restaging of philosophy as a knowledge type at modern times. In one sense, we can view the newly-revived political
philosophy as typical modern philosophy, because its problem domain, its unique angle of looking into the life world and its
ideal concern about the actual world make it one of the best ways in which we can reflect the existence of mankind in modern
times.
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Translated from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2005 (6) by Teng Jianhui 相似文献
15.
Matt Insall 《Studia Logica》1996,57(2-3):409-418
Using nonstandard methods, we generalize the notion of an algebraic primitive element to that of an hyperalgebraic primitive element, and show that under mild restrictions, such elements can be found infinitesimally close to any given element of a topological field.Presented by Robert Goldblatt 相似文献
16.
Ryan M. Nefdt 《Inquiry (Oslo, Norway)》2013,56(8):877-911
Words form a fundamental basis for our understanding of linguistic practice. However, the precise ontology of words has eluded many philosophers and linguists. A persistent difficulty for most accounts of words is the type-token distinction [Bromberger, S. 1989. “Types and Tokens in Linguistics.” In Reflections on Chomsky, edited by A. George, 58–90. Basil Blackwell; Kaplan, D. 1990. “Words.” Aristotelian Society Supplementary Volume LXIV: 93–119]. In this paper, I present a novel account of words which differs from the atomistic and platonistic conceptions of previous accounts which I argue fall prey to this problem. Specifically, I proffer a structuralist account of linguistic items, along the lines of structuralism in the philosophy of mathematics [Shapiro, S. 1997. Philosophy of Mathematics: Structure and Ontology. Oxford University Press], in which words are defined in part as positions in larger linguistic structures. I then follow Szabò [1999. “Expressions and Their Representations.” The Philosophical Quarterly 49 (195): 145–163] and Parsons [1990. “The Structuralist View of Mathematical Objects.” Synthese 84: 303–346] in further defining words as quasi-concrete objects according to a representation relation. This view aims for general correspondence with contemporary generative linguistic approaches to the study of language. 相似文献
17.
Mindaugas Briedis 《Studies in East European Thought》2009,61(1):15-30
The article examines the reception of Western philosophy in Lithuanian philosophy of religion. The purpose is to show how
the discourse of philosophy of religion came about in Lithuania. This branch of philosophy has been not only culturally and
socially important in Lithuania, it has been significant as well for the formation and maintenance of national identity. By
the same token, it also was the most developed and controversial theoretically. The first part of the article lays out the
genesis of the autonomous Lithuanian philosophy of religion, though strongly influenced by the transformations in the broader
context of European philosophy. For that reason it will be useful to present the ideas of the most prominent Lithuanian thinkers
in the field who have successfully adopted and adapted vital trends in Western philosophy into the Lithuanian cultural and
intellectual context. The second part of the article is less historical and more problematic as it deals with specific issues
concerning faith, God, anthropological problems as reflected in the works of contemporary Lithuanian philosophers of religion.
Only after having explored certain affiliations of Lithuanian philosophy of religion with Western thought can we state that,
although the latter was the necessary precondition of the former, Lithuanian philosophy of religion does substantiate its
sovereign status while correlating in an original way major cultural transformations with the changes in theoretical context,
according to the specific concerns of Lithuanian society. In addition, this historical and philosophical examination aims
to look at the formation of Lithuanian identity, mentality, values, their roots in the Christian tradition as well as the
capacity to respond at critical historical moments.
相似文献
Mindaugas BriedisEmail: |
18.
Huaihong He 《Frontiers of Philosophy in China》2007,2(1):84-94
The more diverse cultures and values a country perceives to be “normal” even “just”, the more it needs to search for a public
philosophy. Having developed only recently, China, which is speedily progressing towards a market economy, can be considered
this kind of country. This article takes Daniel Bell’s concept of modern society and public household as the basis for expatiating
on some chief problems and the ways to solve them. It pays special attention to investigating the public ethic while probing
public philosophy, and it argues that the public ethic is an ethic that deals with public affairs in the public realm, especially
the social political realm; with respect to all people involved, it is a common ethic or an ethic with openness. It is also
an ethic that appeals to public opinion and public reason, and tries to find consensus from the demands of different values.
Furthermore, because it refers to fundamental public benefits, it has to be a normative ethic of universalism and of baseline
holders.
Translated by Su Jing from Zhexue Dongtai 哲学动态 (Philosophical Trends), 2005, (8): 3–8 相似文献
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Abraham Olivier 《International Journal of Philosophical Studies》2019,27(1):31-56
Most recently, debates on decolonization, transformation, and Africanization raise, again, critical questions about the continuous dominance of the Western practice of philosophy in an African place. Such debates bear particular reference to colonization; however, they are relevant to any place where displacement is an issue and transformation demanded. Yet, the concept of displacement receives surprisingly little attention in these debates or in literature on place. I argue that place and displacement are inherently related, and explore some implications of this relation with regard to the practice of philosophy. My contention is that while displacement is an issue that raises specific challenges to the practice of Western philosophy in an African context, it is in fact a defining feature of philosophy as such in search of its place in the world. In conclusion, I propose what I call a distopological approach towards a philosophical practice that takes seriously its place and inherent relation to displacement. 相似文献