共查询到20条相似文献,搜索用时 62 毫秒
1.
Erin Eaker 《Philosophia》2009,37(3):455-457
This paper raises questions concerning Ted Morris’ interpretation of Hume’s notion of meaning and investigates the private
and public aspects of Hume’s notion of meaning.
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Erin EakerEmail: |
2.
Scott Soames 《Philosophical Studies》2008,139(2):213-218
The article rebutts Michael Kremer’s contention that Russell’s contextual definition of set-theoretic language in Principia
Mathematica constituted the ontological achievement of eliminating commitment to classes. Although Russell’s higher-order
quantifiers, used in the definition, need not range over classes, none of the plausible substitutes provide a solid basis
for eliminating them. This point is used to defend the presentation, in The Dawn of Analysis, of Russell’s logicist reduction,
using a first-order version of naive set theory.
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Scott SoamesEmail: |
3.
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.
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Michael JacovidesEmail: |
4.
Supernatural Miracles and Religious Inclusiveness 总被引:1,自引:1,他引:0
Morgan Luck 《Sophia》2007,46(3):287-293
In this paper I shall assess Clarke’s assertion that all definitions of miracles that purport to satisfy the criterion of
religious inclusiveness should substitute the term ‘supernatural’ for ‘non-natural’. In addition, I shall attempt to strengthen
Clarke’s conception of the supernatural by offering an analysis of what it means for something to be ‘above’ nature. Lastly,
I shall offer a new argument as to why Clarke’s intention-based definition of miracles is necessarily less religiously inclusive
than Mumford’s causation-based definition.
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Morgan LuckEmail: |
5.
Jorn Sonderholm 《Philosophia》2008,36(2):233-236
In a paper from 2001, Michael C. Rea considers the question of what pornography is. First, he examines a number of existing
definitions of ‘pornography’ and after having rejected them all, he goes on to present his own preferred definition. In this
short paper, I suggest a counterexample to Rea’s definition. In particular, I suggest that there is something that, on the
one hand, is pornography according to Rea’s definition, but, on the other hand, is not something that we would intuitively
describe as being an instance of pornography.
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Jorn SonderholmEmail: |
6.
Jesse R. Steinberg 《Sophia》2007,46(1):1-5
Numerous examples have been offered that purportedly show that God cannot be omnipotent. I argue that a common response to
such examples (i.e., that failure to do the impossible does not indicate a lack of power) does not preserve God’s omnipotence
in the face of some of these examples. I consider another possible strategy for preserving God’s omnipotence in the face of
these examples and find it wanting.
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Jesse R. SteinbergEmail: |
7.
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.”
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Daniel E. FlageEmail: |
8.
Michael Strevens 《Philosophical Studies》2009,143(1):91-100
Elliott Sober argues that the statistical slogan “Absence of evidence is not evidence of absence” cannot be taken literally:
it must be interpreted charitably as claiming that the absence of evidence is (typically) not very much evidence of absence.
I offer an alternative interpretation, on which the slogan claims that absence of evidence is (typically) not objective evidence of absence. I sketch a definition of objective evidence, founded in the notion of an epistemically objective likelihood,
and I show that in Sober’s paradigm case, the slogan can, on this understanding, be sustained.
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Michael StrevensEmail: |
9.
Scott F. Aikin 《Argumentation》2008,22(4):571-584
There is a tension with regard to regulative norms of inquiry. One’s commitments must survive critical scrutiny, and if they
do not survive, they should be revised. Alternately, for views to be adequately articulated and defended, their proponents
must maintain a strong commitment to the views in question. A solution is proposed with the notion of holding one’s own as
the virtue of being reason-responsive with the prospects of improving the view in question.
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Scott F. AikinEmail: |
10.
Luca Moretti 《Philosophical Studies》2008,141(1):97-114
Minimal entities are, roughly, those that fall under notions defined by only deflationary principles. In this paper I provide
an accurate characterization of two types of minimal entities: minimal properties and minimal facts. This characterization
is inspired by both Schiffer’s notion of a pleonastic entity and Horwich’s notion of minimal truth. I argue that we are committed
to the existence of minimal properties and minimal facts according to a deflationary notion of existence, and that the appeal
to the inferential role reading of the quantifiers does not dismiss this commitment. I also argue that deflationary existence
is language-dependent existence—this clarifies why minimalists about properties and facts are not realists about these entities
though their language may appear indistinguishable from the language of realists.
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Luca MorettiEmail: |
11.
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.
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Yujin NagasawaEmail: |
12.
Clarence W. Joldersma 《Studies in Philosophy and Education》2009,28(3):193-208
This paper argues for an alternative notion of spirituality for education, based on Theo de Boer’s idea of a spirituality
of the desert. Rather than depicting an inner, additional region named the spiritual, spirituality here is thought of as a
discourse that depicts the everyday world in a particular way. In dialogue with David Purpel’s analysis, the paper argues
for a notion of spirituality that is located in an ongoing oscillation between ‘the individual’ and ‘the community.’ This
oscillation turns out to be the call of justice. This analysis helps understand classroom dynamics differently, providing
a place of critique for current practices.
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Clarence W. JoldersmaEmail: |
13.
Christopher Hamilton 《Ethical Theory and Moral Practice》2008,11(2):181-195
Raimond Gaita’s work in moral philosophy is unusual and important in focusing on the concept of sainthood. Drawing partly
on the work of George Orwell, and partly on the life and work of Simone Weil, as well as on further material, I argue that
Gaita’s use of this notion to help make sense of the concept of human preciousness is unconvincing, not least because he does
not properly explore the figure and psychology of the saint in any detail. I relatedly argue that the notion of human preciousness
in question is implausible and, in some ways, sentimental. I also explore Gaita’s concept of “speaking personally” in moral
philosophy, and suggest that matters here are a great deal more complicated than he supposes.
相似文献
Christopher HamiltonEmail: |
14.
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.
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Joke Bruinsma-de BeerEmail: |
15.
Daniel S. Goldberg 《Journal of religion and health》2007,46(1):99-108
The question of the extent of the interconnection, if any, between religion and the Western culture of biomedicine has received
considerable scholarly attention over the past several decades. However, any phenomenological analysis that begins by positing
an essence of religion is, if not doomed, deeply flawed from the outset. This paper employs William Alston’s non-essentialist
notion of ‘religion-making characteristics’ to assess the extent of the interconnection. The conclusion is that the culture
of biomedicine does share many, if not all of these characteristics, and that both religion and medicine overlap in significant
ways on, to use Erwin Goodenough’s metaphor, the painted curtain that separates man from the tremendum.
相似文献
Daniel S. GoldbergEmail: |
16.
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.
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Hans-Christoph Schmidt am BuschEmail: |
17.
Per Albert Ilsaas 《Res Publica》2008,14(4):313-316
The article is a brief response to Jacob Blair’s critique of David Rodin’s argument in War and Self-Defense that there are circumstances in which war conceivably could be justified not as self-defence, but as law enforcement or punishment.
It argues that while Rodin’s position potentially is less dilemmatic than Blair suggests, Blair nevertheless usefully highlights
tensions within it. Blair’s own argument in favour of ar as law-enforcement is suggestive, but in no way conclusive.
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Per Albert IlsaasEmail: |
18.
John G. Bruhn 《Journal of Academic Ethics》2008,6(1):17-32
Ethics failure in academia is not new, yet its prevalence, causes, and methods to prevent it remain a matter of debate. The
author’s premise is that value dissonance underlies most of the reasons ethics failure occurs. Vignettes are used to illustrate
value dissonance at the individual and institutional levels. Suggestions are offered for ways academic institutions can assume
greater responsibility as a moral agency to prevent the occurrence of ethics failure.
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John G. BruhnEmail: |
19.
Stewart Cohen 《Philosophical Studies》2009,144(1):121-125
I raise several objections to Sosa’s account of knowledge as aptness. I argue that aptness is neither necessary nor sufficient
for knowledge. I also raise some objection to Sosa’s treatment of dreaming skepticism.
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Stewart CohenEmail: |
20.
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.
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David BraunEmail: |