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1.
Kelly Staples 《Res Publica》2012,18(1):93-106
This article focuses on the account of disrespect found in Honneth’s theory of recognition. In it, I am particularly interested
in the form of misrecognition or disrespect which is the negation of respect, and which is clearly represented by statelessness. Respect, for Honneth, is closely connected to legal recognition. Guided
by Honneth’s view of critical theory as ‘not entirely without a foundation in social reality’, the article puts together an
analysis of the political dynamics of his model of disrespect. This analysis is used to challenge certain aspects of Honneth’s
political theory and in particular the implications of his conception of the state. The article argues that the way in which
the state is used has the effect of obscuring significant political obstacles to recognition, and in particular, the way in
which the state limits respect. 相似文献
2.
In this article we examine the idea of a politics of misrecognition of working activity. We begin by introducing a distinction
between the kind of recognition and misrecognition that attaches to one’s identity, and the kind of recognition and misrecognition
that attaches to one’s activity. We then consider the political significance of the latter kind of recognition and misrecognition
in the context of work. Drawing first on empirical research undertaken by sociologists at the Institut für Sozialforschung in Frankfurt, we argue for a differentiated concept of recognition that shows the politics of misrecognition at work to be as much a matter of conflict between modes of recognition as it is a struggle for recognition as opposed to non-recognition. The differentiated concept of recognition which allows for this empirical insight owes much to Axel Honneth’s
theory. But as we argue in the section that follows, this theory is ambiguous about the normative content of the expectations
of recognition that are bound up with the activity of working. This in turn makes it unclear how we should understand the
normative basis of the politics of the misrecognition of what one does at work. In the final sections of the article, we suggest that the psychodynamic model of work elaborated by Christophe Dejours
and others at the Conservatoire National des Arts et Métiers in Paris can shed light on this matter; that is to say, it can help to clarify the normative significance and political stakes
of the misrecognition of working activity. 相似文献
3.
Mark Moyer 《Synthese》2006,148(2):401-423
Puzzles about persistence and change through time, i.e., about identity across time, have foundered on confusion about what it is for ‘two things’ to be have ‘the same thing’ at a time. This is most directly seen in the dispute over whether material objects can occupy exactly the same place at the
same time. This paper defends the possibility of such coincidence against several arguments to the contrary. Distinguishing
a temporally relative from an absolute sense of ‘the same’, we see that the intuition, ‘this is only one thing’, and the dictum,
‘two things cannot occupy the same place at the same time’, are individuating things at a time rather than absolutely and are therefore compatible with coincidence. Several other objections philosophers have raised ride
on this same ambiguity. Burke, originating what has become the most popular objection to coincidence, argues that if coincidence
is possible there would be no explanation of how objects that are qualitatively the same at a time could belong to different
sorts. But we can explain an object’s sort by appealing to its properties at other times. Burke’s argument to the contrary
equivocates on different notions of ‘cross-time identity’ and ‘the statue’. From a largely negative series of arguments emerges
a positive picture of what it means to say multiple things coincide and of why an object’s historical properties explain its
sort rather than vice versa – in short, of how coincidence is possible. 相似文献
4.
We make a proposal for formalizing simultaneous games at the abstraction level of player’s powers, combining ideas from dynamic
logic of sequential games and concurrent dynamic logic. We prove completeness for a new system of ‘concurrent game logic’
CDGL with respect to finite non-determined games. We also show how this system raises new mathematical issues, and throws light
on branching quantifiers and independence-friendly evaluation games for first-order logic. 相似文献
5.
6.
Mikulak A 《Integrative psychological & behavioral science》2011,45(2):201-215
As differentiation within scientific disciplines increases, so does differentiation between the sciences and other ways of knowing. This distancing between ‘scientific’ and ‘non-scientific’ cultures reflects differences
in what are considered valid and reliable approaches to acquiring knowledge and has played a major role in recent science-oriented
controversies. Scientists’ reluctance to actively engage in science communication, coupled with journalists’ reliance on the
norms of balance, conflict, and human interest in covering scientific issues, have combined to exacerbate public mistrust
of science on issues like the measles-mumps-rubella (MMR) vaccine. The failure of effective communications between scientists
and non-scientists has hindered the progress of both effective science and effective policy. In order to better bridge the
gap between the ‘scientific’ and ‘non-scientific’ cultures, renewed efforts must be made to encourage substantive public engagement,
with the ultimate goal of facilitating an open, democratic policy-making process. 相似文献
7.
Alan Haworth 《Res Publica》2007,13(1):77-100
Philosophers have tended to dismiss John Stuart Mill’s claim that ‘all silencing of discussion is an assumption of infallibility’.
I argue that Mill’s ‘infallibility claim’ is indeed open to many objections, but that, contrary to the consensus, those objections
fail to defeat the anti-authoritarian thesis which lies at its core. I then argue that Mill’s consequentialist case for the
liberty of thought and discussion is likewise capable of withstanding some familiar objections. My purpose is to suggest that
Mill’s anti-authoritarianism and his faith in thought and discussion, when taken seriously, supply the basis for a ‘public
interest’ account of ‘freedom of expression as the liberty of thought and discussion’ which is faithful to Mill in spirit,
if not to the precise letter. I outline such an account, which – as I say in conclusion – can serve as a valuable safeguard
against ad hoc, reactive legislation, and the demands of a spurious communitarianism. 相似文献
8.
Geoffrey Hellman 《Journal of Philosophical Logic》2006,35(6):621-651
A remarkable development in twentieth-century mathematics is smooth infinitesimal analysis (‘SIA’), introducing nilsquare and nilpotent infinitesimals, recovering the bulk of scientifically applicable classical analysis (‘CA’) without resort to the method of limits. Formally, however, unlike Robinsonian ‘nonstandard analysis’, SIA conflicts with CA, deriving, e.g., ‘not every quantity is either = 0 or not = 0.’ Internally, consistency is maintained by using intuitionistic logic (without the law of excluded middle). This paper examines problems of interpretation resulting from this ‘change of logic’, arguing that standard arguments based on ‘smoothness’ requirements are question-begging. Instead, it is suggested that recent philosophical work on the logic of vagueness is relevant, especially in the context of a Hilbertian structuralist view of mathematical axioms (as implicitly defining structures of interest). The relevance of both topos models for SIA and modal-structuralism as appled to this theory is clarified, sustaining this remarkable instance of mathematical pluralism. 相似文献
9.
Franziska Dübgen 《Res Publica》2012,18(1):65-77
Critiques of development aid from its recipient’s sometimes draw our attention to the perception of paternalism on the part
of ‘development industry’ actors. Even within participatory project designs, critical voices recount experiences of clear
power divides and informal hierarchies determining the content and form of ‘cooperation’. While neoliberal as well as neo-Marxist
scholars base their critiques on a distributive scheme of global justice, post-development theory emphasizes respect and recognition
as the central aspect of justice Indeed, post-development theorists continue to complain of neo-colonial power structures
between nations as well as on a micro-level between the ‘experts’ and local people. The latter feel misrecognized in being
judged according to the parameters of Western actors within the international community. This article explores how charges
of misrecognition within development cooperation challenge the assumption by many liberal political theorists that more global
justice could be achieved through more aid. 相似文献
10.
Michael Kremer defines fixed-point logics of truth based on Saul Kripke’s fixed point semantics for languages expressing their own truth concepts. Kremer axiomatizes the strong
Kleene fixed-point logic of truth and the weak Kleene fixed-point logic of truth, but leaves the axiomatizability question
open for the supervaluation fixed-point logic of truth and its variants. We show that the principal supervaluation fixed point
logic of truth, when thought of as consequence relation, is highly complex: it is not even analytic. We also consider variants,
engendered by a stronger notion of ‘fixed point’, and by variant supervaluation schemes. A ‘logic’ is often thought of, not
as a consequence relation, but as a set of sentences – the sentences true on each interpretation. We axiomatize the supervaluation
fixed-point logics so conceived. 相似文献
11.
Traditionally, liberals have confined religion to the sphere of the ‘private’ or ‘non-political’. However, recent debates
over the place of religious symbols in public spaces, state financing of faith schools, and tax relief for religious organisations
suggest that this distinction is not particularly useful in easing the tension between liberal commitments to equality on
the one hand, and freedom of religion on the other. This article deals with one aspect of this debate, which concerns whether
members of religious communities should receive exemptions from regulations that place a distinctively heavy burden on them.
Drawing on Habermas’ understanding of churches as ‘communities of interpretation’, we explore possible alternatives to both
the ‘rule-and-exemption’ approach and the ‘neutralist’ approach. Our proposal rests on the idea of mutual learning between
secular and religious perspectives. On this interpretation, what is required is (i) the generation and maintenance of public
spaces in which there could be discussion and dialogue about particular cases, and (ii) evaluation of whether the basic conditions
of moral discourse are present in these spaces. Thus deliberation becomes a touchstone for the building of a shared democratic
ethos. 相似文献
12.
Rasmus Sommer Hansen 《Res Publica》2011,17(2):157-174
Liberal egalitarianism is commonly criticized for being insufficiently sensitive to status inequalities and the effects of
misrecognition. I examine this criticism as it applies to Ronald Dworkin’s ‘equality of resources’ and argue that, in fact,
liberal egalitarians possess the resources to deal effectively with recognition-type issues. More precisely, while conceding
that the distributive principles required to realize equality of resources must apply against a particular institutional background,
I point out, following Dworkin, that among the principles guiding this background is a ‘principle of independence,’ and that
this principle, properly interpreted, requires government to protect people against the disadvantageous effects of wrongful
prejudicial discrimination. Moreover, I give an account of wrongful prejudice which is grounded in a particular interpretation
of the abstract egalitarian principle Dworkin requires for a government to be legitimate and which goes a long way toward
acknowledging status inequalities. Finally, I suggest other resources within the theory for responding to residual problems
of recognition not addressed by the principle of independence. 相似文献
13.
Steven Crowell 《Synthese》2008,160(3):335-354
This paper argues that transcendental phenomenology (here represented by Edmund Husserl) can accommodate the main thesis of
semantic externalism, namely, that intentional content is not simply a matter of what is ‘in the head,’ but depends on how
the world is. I first introduce the semantic problem as an issue of how linguistic tokens or mental states can have ‘content’—that
is, how they can set up conditions of satisfaction or be responsive to norms such that they can succeed or fail at referring.
The standard representationalist view—which thinks of the problem in first-person terms—is contrasted with Brandom’s pragmatic
inferentialist approach, which adopts a third-person stance. The rest of the paper defends a phenomenological version of the
representationalist position (seeking to preserve its first-person stance) but offers a conception of representation that
does not identify it with an entity ‘in the head.’ The standard view of Husserl as a Cartesian internalist is undermined by
rejecting its fundamental assumption—that Husserl’s concept of the ‘noema’ is a mental entity—and by defending a concept of
‘phenomenological immanence’ that has a normative, rather than a psychological, structure. Finally, it is argued that phenomenological
immanence cannot be identified with ‘consciousness’ in Husserl’s sense, though consciousness is a necessary condition for
it. 相似文献
14.
Arendt’s theoretical influence is generally traced to Heidegger and experientially to the traumatic events that occurred in
Europe during the Second World War. Here, we suggest that Arendt’s conception of politics may be usefully enriched via a proto-anthropic
principle found in Augustine and adopted by Arendt throughout her writings. By appealing to this anthropic principle; that
without a spectator there could be no world; a profound connection is made between the ‘cosmic jackpot’ of life in the universe
and the uniquely human activity that takes place in the political realm. By making this connection we suggest that solutions
present themselves to a central puzzle arising in Arendt’s thought: namely, what it is that people actually do in the political realm. The first solution directly addresses the issue of content: what people talk about in Arendt’s public
space. The second addresses the importance of ‘maintaining’ a space of appearances. The third considers the effect of participating
in and observing the public domain. Consequently, we conclude that, for Arendt, action is nothing less than the activity of
‘world-making.’ 相似文献
15.
Wilfrid Hodges 《Journal of Philosophical Logic》2009,38(6):589-606
In a recent paper Johan van Benthem reviews earlier work done by himself and colleagues on ‘natural logic’. His paper makes
a number of challenging comments on the relationships between traditional logic, modern logic and natural logic. I respond
to his challenge, by drawing what I think are the most significant lines dividing traditional logic from modern. The leading
difference is in the way logic is expected to be used for checking arguments. For traditionals the checking is local, i.e.
separately for each inference step. Between inference steps, several kinds of paraphrasing are allowed. Today we formalise
globally: we choose a symbolisation that works for the entire argument, and thus we eliminate intuitive steps and changes
of viewpoint during the argument. Frege and Peano recast the logical rules so as to make this possible. I comment also on
the traditional assumption that logical processing takes place at the top syntactic level, and I question Johan’s view that
natural logic is ‘natural’. 相似文献
16.
Matthias Hild 《Philosophical Studies》2006,128(1):109-135
Nelson Goodman cast the ‘problem of induction’ as the task of articulating the principles and standards by which to distinguish
valid from invalid inductive inferences. This paper explores some logical bounds on the ability of a rational reasoner to
accomplish this task. By a simple argument, either an inductive inference method cannot admit its own fallibility, or there
exists some non-inferable hypothesis whose non-inferability the method cannot infer (violating the principle of ‘negative
introspection’). The paper discusses some implications of this limited self-knowledge for the justifiability of inductive
inferences, auto-epistemic logic, and the epistemic foundations of game theory. 相似文献
17.
Diego Marconi 《Erkenntnis》2006,65(3):301-318
The claim that truth is mind dependent has some initial plausibility only if truth bearers are taken to be mind dependent
entities such as beliefs or statements. Even on that assumption, however, the claim is not uncontroversial. If it is spelled
out as the thesis that “in a world devoid of mind nothing would be true”, then everything depends on how the phrase ‘true
in world w’ is interpreted. If ‘A is true in w’ is interpreted as ‘A is true of
w’ (i.e. ‘w satisfies A’s truth conditions’, the claim need not be true. If on the other hand it is interpreted as ‘A is true of w
and exists in w’ then the claim is trivially true, though devoid of any antirealistic efficacy. Philosophers like Heidegger and Rorty, who
hold that truth is mind dependent but reality is not, must regard such principles as “A if and only if it is true that A”
as only contingently true, which may be a good reason to reject the mind dependence of truth anyway. 相似文献
18.
Carl Baker 《Ethical Theory and Moral Practice》2011,14(4):445-455
Simon Blackburn’s expressivist logic of attitudes aims to explain how we can use non-assertoric moral judgements in logically
valid arguments. Patricia Marino has recently argued that Blackburn’s logic faces a dilemma: either it cannot account for
the place of moral dilemmas in moral reasoning or, if it can, it makes an illicit distinction between two different kinds
of moral dilemma. Her target is the logic’s definition of validity as satisfiability, according to which validity requires
an avoidance of attitudinal inconsistency. Against Marino’s arguments, I contend that expressivists following Blackburn are able to show how we appreciate the validity of arguments found in dilemma-contexts, and that Marino’s argument concerning
the distinction between contingent moral dilemmas and logical moral dilemmas rests on a mistake concerning the logical representation
of a contingent dilemma. 相似文献
19.
Gerald Vision 《Topoi》2010,29(2):109-123
Although a number of truth theorists have claimed that a deflationary theory of ‘is true’ needs nothing more than the uniform
implication of instances of the theorem ‘the proposition that p is true if and only if p’, reflection shows that this is inadequate. If deflationists can’t support the instances when replacing the biconditional
with ‘because’, then their view is in peril. Deflationists sometimes acknowledge this by addressing, occasionally attempting
to deflate, ‘because’ and ‘in virtue of’ formulas and their close relatives. I examine what I take to be the most promising
deflationist moves in this direction and argue that they fail. 相似文献
20.
This paper considers two differenttones of voice in philosophy and theology (‘liberal pluralism’ in contrast to ‘radical orthodoxy’) and relates it to a discussion about
the theology of religions. ‘Tone of voice’ in this context is intended to denote the affective potency (or not) of a theological
perspective as it impacts and influences religious attitudes. In addition, at a related level, ‘tone of voice’ is used when
speaking of first-order or second-order perspectives: for example, a first-orderconfessional tone in contrast to a second-ordernotional tone. The paper proceeds to critically engage with John Hick’s pluralism and John Milbank’s Radical Orthodoxy particularly
from the point of view of considering thetone adopted by both perspectives. The conclusion is that both views are inadequate: Hick’s pluralism—as a second-order meta-theory—lacks
the first-order power that is needed to affect ‘hearts and minds’, Milbank’s Radical Orthodoxy has rhetorical power but is
an ‘unfounded’ narrative which lacks the ability to rationally engage with thereal world. In the end, the suggestion is that the ‘right tone of voice’, in a religious context, ought to combine a realistic
enquiry concerning the order-of-things with a first-order rhetorical strength. 相似文献