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Jô Gondar 《American journal of psychoanalysis》2018,78(4):412-420
In the 21st century, the notion of trauma is so commonly used that one can speak of a culture of trauma. Today, a wide variety of people claim victimhood, pointing to their traumas as validation. Fassin and Rechtman denounce the way in which recognition strategies make use of the identity of victim to justify compensation policies and financial reparations. This paper presents Sándor Ferenczi’s contributions on trauma, showing how his theory takes into consideration relational and political aspects that were underemphasized by Freud. When Ferenczi is compared to contemporary recognition thinkers (such as Honneth, Fraser and Butler), one can see that what is at stake in his theory is neither identity nor victimization. It is deeper: Ferenczi shows the importance of the vulnerable dimension in all of us, suggesting that recognizing mutual vulnerability is a basis of the sense of connectedness and solidarity with the other. 相似文献
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Noel Balzer 《The Journal of value inquiry》1992,26(4):547-556
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James P. Scanlan 《Studies in East European Thought》2011,63(1):7-14
By way of countering Tolstoj’s reputation as an alogical and inept philosophical thinker, this paper explores the tension
between maximalism and reasonableness in his defense of the ethics of nonviolence. Tolstoj’s writings of the last decade of
his life show that he was perfectly capable of making appropriate conceptual distinctions, recognizing legitimate objections
to his position, and responding rationally to them; in so doing, he made valuable points about the unpredictability of human
actions, the futility of using violence to combat violence, the equal worth of all humans lives, and the immorality of revenge.
Yet his conception of the moral ideal, together with his missionary zeal, led him to exaggerate the absoluteness of his moral
message, causing him to predict the unpredictable and demand the impossible of human beings. 相似文献
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《Philosophical Investigations》2004,27(4):390-394
Book reviewed:
Alastair Hannay. Kierkegaard and Philosophy. Reviewed by M. Jamie Ferreira 相似文献
Alastair Hannay. Kierkegaard and Philosophy. Reviewed by M. Jamie Ferreira 相似文献
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James Giles 《British Journal for the History of Philosophy》2013,21(5):1004-1008
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Patrick Bigelow 《Man and World》1982,15(1):67-82
Such is the criticism commonly passed upon Socrates in our age, which boasts of its positivity much as if a polytheist were to speak with scorn of the negativity of a monotheist, for the polytheist has many gods, the monotheist only one. So our philosophers have many thoughts, all valid to a certain extent; Socrates had only one, which was absolute. 相似文献
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