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1.
Epicurus was a philosopher who lived in Greece in the 3rd century B.C. Like his contemporaries, he was much concerned with
the question of how to live a good life. In his view the Chief Good is to decrease pain and increase pleasure. Though Epicurus
is reputed for advocating the pursuit of refined sensorial pleasures, he recognized the need for deferring gratification or
enduring pain. He advised his followers to lead a modest and contemplative life in friendly communities. His advice can be
characterized as ‘serene hedonism’. This paper explains that position and considers its applicability for the present day.
It concludes that Epicureanism was quite accurate in describing the conditions of happiness and that he offered valuable guidelines
in dealing with hardship and difficult emotional content. His ideas that happiness is the same as the absence of pain and
that one should withdraw from society are less fortunate. It made him assume that happiness automatically follows if one is
in the right state of mind, and that there is no need to actively seek interaction with the environment for the betterment
of the circumstances of life. However, Epicurus’ advice might have been a good option for his contemporaries given the societal
turmoil in his times.
相似文献
Aart C. LiefbroerEmail: |
2.
In this introduction we discuss the motivation behind the workshop “Towards a New Epistemology of Mathematics” of which this
special issue constitutes the proceedings. We elaborate on historical and empirical aspects of the desired new epistemology,
connect it to the public image of mathematics, and give a summary and an introduction to the contributions to this issue.
相似文献
Bernd BuldtEmail: |
Benedikt L?we (Corresponding author)Email: |
Thomas MüllerEmail: |
3.
The German philosopher Arthur Schopenhauer (1788–1860) is well known for his pessimism. He did not believe in real happiness.
In his view, the best a person can achieve is to reduce misery. At the end of his career, he wrote a book on how to live the
most bearable life. This is a practical guide based on his personal experiences and illustrated by quotations from other thinkers
subscribing to his views. In this paper, we summarize his recommendations and compare these with conditions for happiness
as observed in present day empirical research. Little of the advice appears to fit current research on conditions for happiness.
Following Schopenhauer’s advice would probably make us unhappier, even if we had the same neurotic personality.
相似文献
Ad BergsmaEmail: |
4.
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: |
5.
Yujin Nagasawa 《Sophia》2007,46(1):65-67
I provide a further response to Jason A. Beyer’s objections to the alleged inconsistency between God’s omniscience and His
other attributes.
相似文献
Yujin NagasawaEmail: |
6.
Guillermo E. Rosado Haddock 《Husserl Studies》2006,22(3):193-222
This paper offers an exposition of Husserl's mature philosophy of mathematics, expounded for the first time in Logische Untersuchungen
and maintained without any essential change throughout the rest of his life. It is shown that Husserl's views on mathematics
were strongly influenced by Riemann, and had clear affinities with the much later Bourbaki school.
相似文献
Guillermo E. Rosado HaddockEmail: |
7.
Jessica Brown 《Philosophical Studies》2009,143(3):397-405
In my remarks, I discuss Sosa's attempt to deal with the sceptical threat posed by dreaming. Sosa explores two replies to
the problem of dreaming scepticism. First, he argues that, on the imagination model of dreaming, dreaming does not threaten
the safety of our beliefs. Second, he argues that knowledge does not require safety, but a weaker condition which is not threatened
by dreaming skepticism. I raise questions about both elements of his reply.
相似文献
Jessica BrownEmail: |
8.
How Berkeley Corrupted His Capacity to Conceive 总被引:1,自引:1,他引:0
Michael Jacovides 《Philosophia》2009,37(3):415-429
Berkeley’s capacity to conceive of mind-independent bodies was corrupted by his theory of representation. He thought that
representation of things outside the mind depended on resemblance. Since ideas can resemble nothing than ideas, and all ideas
are mind dependent, he concluded that we couldn’t form ideas of mind-independent bodies. More generally, he thought that we
had no inner resembling proxies for mind-independent bodies, and so we couldn’t even form a notion of such things. Because
conception is a suggestible faculty, Berkeley’s arguments actually made it the case that he himself couldn’t conceive of mind-independent
bodies.
相似文献
Michael JacovidesEmail: |
9.
Rolf Loeber Dustin A. Pardini Alison Hipwell Magda Stouthamer-Loeber Kate Keenan Mark A. Sembower 《Journal of abnormal child psychology》2009,37(6):777-791
Relatively little is known about the factor structure of disruptive behavior among preadolescent girls. The present study
reports on exploratory and confirmatory factor analyses of disruptive girl behavior over four successive data waves as rated
by parents and teachers in a large, representative community sample of girls (N = 2,451). Five factors were identified from parent ratings (oppositional behavior/conduct problems, inattention, hyperactivity/impulsivity,
relational aggression, and callous-unemotional behaviors), and four factors were identified derived from teacher ratings (oppositional
behavior/conduct problems/callous-unemotional behaviors, inattention, hyperactivityimpulsivity, and relational aggression).
There was a high degree of consistency of items loading on equivalent factors across parent and teacher ratings. Year-to-year
stability of factors between ages five and 12 was high for parent ratings (ICC = 0.70 to 0.88), and slightly lower for teacher
ratings (ICC = 0.56 to 0.83). These findings are discussed in terms of possible adjustment to the criteria for children's
disruptive behavior disorders found in the Diagnostic and Statistical Manual for Mental Disorders.
相似文献
Rolf Loeber (Corresponding author)Email: |
Dustin A. PardiniEmail: |
Alison HipwellEmail: |
Magda Stouthamer-LoeberEmail: |
Kate KeenanEmail: |
Mark A. SembowerEmail: |
10.
Michael Nelson 《Philosophical Studies》2007,133(3):455-471
I discuss Stalnaker’s views on modality. In particular, his views on actualism, anti-essentialism, counterpart theory, and
the Barcan formulas.
相似文献
Michael NelsonEmail: |
11.
Michael Martin 《Sophia》2007,46(1):75-77
In this note I show that Noreen Johnson misunderstands my argument and consequently fails to refute my thesis that God’s omnipotence
conflicts with his omniscience.
相似文献
Michael MartinEmail: |
12.
Christian Etzrodt 《Human Studies》2008,31(2):157-177
George H. Mead and Alfred Schutz proposed foundations for an interpretative sociology from opposite standpoints. Mead accepted
the objective meaning structure a priori. His problem became therefore the explanation of the individuality and creativity
of human actors in his social behavioristic approach. In contrast, Schutz started from the subjective consciousness of an
isolated actor as a result of a phenomenological reduction. He was concerned with the problem of explaining the possibility
of this isolated actor’s perceiving other actors in their existence, their concreteness, and the motives for their behavior.
I treat these two approaches and their associated problems as equally relevant. My evaluation is based on their success in
solving their specific problems. The aim is to decide which of the two approaches provides the more adequate foundation for
an interpretative sociology.
相似文献
Christian EtzrodtEmail: |
13.
Chad Kleist 《Ethical Theory and Moral Practice》2009,12(3):257-266
An inverse akratic act is one who believes X, all things considered, is the correct act, and yet performs ~X, where ~X is
the correct act. A famous example of such a person is Huck Finn. He believes that he is wrong in helping Jim, and yet continues
to do so. In this paper I investigate Huck’s nature to see why he performs such acts contrary to his beliefs. In doing so,
I explore the nature of empathy and show how powerful Huck’s empathic feelings are. Drawing from Martin L. Hoffman, I show
the relationship between empathy and a principle of justice. This relationship leads to Huck acting virtuously, as Rosalind
Hursthouse maintains.
相似文献
Chad KleistEmail: |
14.
Daniel E. Flage 《Philosophia》2009,37(3):361-372
The paper provides an account of necessary truths in Berkeley based upon his divine language model. If the thesis of the paper
is correct, not all Berkeleian necessary truths can be known a priori.
相似文献
Daniel E. FlageEmail: |
15.
Jim Stone 《Philosophical Studies》2009,142(2):153-160
Here is a simple counterexample to David Lewis’s causal influence account of causation, one that is especially illuminating
due to its connection to what Lewis himself writes: it is a variant of his trumping example
相似文献
Jim StoneEmail: |
16.
Christian Miller 《Ethical Theory and Moral Practice》2008,11(5):551-561
The purpose of this paper is to consider Joshua Gert’s novel view of subjective practical rationality in his book Brute Rationality. After briefly outlining the account, I present two objections to his view and then consider his own objections to a rival
approach to understanding subjective rationality which I take to be much more plausible.
相似文献
Christian MillerEmail: |
17.
In this paper, we will examine and untangle a conflict mainly between a developmental psychologist, Martin Hoffman and a social
psychologist, Daniel Batson. According to Hoffman, empathic distress, a vicarious feeling through empathy, is transformed
into an altruistic motivation. Batson and others on the other hand, criticize Hoffman, claiming that empathic altruism has
no relation with empathic distress. We will point out some problems with Batson’s position by referring to the results of
fMRI experiments that suggest empathic distress and empathic altruism share a common basis, and defend Hoffman’s argument.
This will also offer new insights into the evolution of empathy.
Hisashi Nakao obtained his BA and MA from Kyoto University. He is currently a graduate student at the Department of Philosophy and History of Science, the Graduate School of Letters, Kyoto University. His main research interests are in philosophy of biology and psychology, especially philosophical issues in the evolution of human behaviors or psychology. Shoji Itakura obtained his BS from Yokohama National University, and MS and Ph.D. from Kyoto University, Primate Research Institute. He is currently an Associate Professor of the Department of Psychology, the Graduate School of Letters, Kyoto University. His main research interests are in social cognition in infants and Developmental Cybernetics which he advocates as new research domain. 相似文献
Hisashi NakaoEmail: |
Hisashi Nakao obtained his BA and MA from Kyoto University. He is currently a graduate student at the Department of Philosophy and History of Science, the Graduate School of Letters, Kyoto University. His main research interests are in philosophy of biology and psychology, especially philosophical issues in the evolution of human behaviors or psychology. Shoji Itakura obtained his BS from Yokohama National University, and MS and Ph.D. from Kyoto University, Primate Research Institute. He is currently an Associate Professor of the Department of Psychology, the Graduate School of Letters, Kyoto University. His main research interests are in social cognition in infants and Developmental Cybernetics which he advocates as new research domain. 相似文献
18.
Jason Kawall 《Philosophia》2006,34(2):153-156
In my “Promising and Supererogation” I argue that one cannot fulfill promises to perform supererogatory actions (such as “I hereby promise to perform one supererogatory action every month”). In a response to my paper, David Heyd argues that there is an alternative solution to the problem I raise. While I agree with much that Heyd says about the examples he discusses, his proposed solution involves a crucial alteration of the problem; his proposed solution does not solve the problem I present.
相似文献
Jason KawallEmail: |
19.
Hilary Kornblith 《Philosophical Studies》2009,143(1):127-136
Ernest Sosa draws a distinction between animal knowledge and reflective knowledge, and this distinction forms the centerpiece
of his new book, A Virtue Epistemology. This paper argues that the distinction cannot do the work which Sosa assigns to it.
相似文献
Hilary KornblithEmail: |
20.
Joke Bruinsma-de Beer 《Pastoral Psychology》2006,55(2):167-174
In this article the author discusses the differences between pastoral care and psycho-social therapy. She clarifies the specific identity of pastoral care on the basis of Henning Luther’s theology. He distinguishes different anthropological presuppositions in pastoral care and psycho-social therapy. Consequently, she demonstrates the relevancy of Luther’s theology for today’s Practical Theology.
相似文献
Joke Bruinsma-de BeerEmail: |