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1.
William S. Sax 《International Journal of Hindu Studies》2000,4(1):39-60
Conclusion Our understanding of South Asian society and history is sometimes muddled by the rigid distinctions we make between ‘religion’
and ‘politics.’ The resurgent appeal of Hindu nationalism, the involvement of Hindu renouncers in contemporary Indian politics,
and the continuing relevance of religious issues to political discourse throughout South Asia, show that such a distinction
is of limited utility. In this essay, I have examined the notion of digvijaya in some detail, in an attempt to show that this ‘most important Indian concept with regard to sovereignty’ was always both
a ‘religious’ and a ‘political’ phenomenon. When it was performed by Hindu kings in the classical period, the ‘political’
dimension of digvijaya was foregrounded, while in the medieval and modern periods, when it was associated primarily with Hindu renouncers, its ‘religious’
aspects were paramount. But neither ‘political’ nor ‘religious’ aspects were ever absent from any of the digvijayas discussed here because religion and politics were mutually entailed in the digvijaya at all times, just as kings and renouncers were—and still are—alter-egos of each other. I am tempted to conclude that the
digvijaya melded religious and political domains. Yet perhaps even to speak of ‘melding’ religion and politics is a peculiarly modern
kind of discourse. Perhaps we need to rethink our categories and recognize that politics always has a religious element, while
religion is always a political force. 相似文献
2.
The notion of ‘fluency’ is most often associated with spoken-language phenomena such as stuttering. The present article investigates
the relevance of considering fluency in writing. The basic argument for raising this question is empirical—it follows from
a focus on difficulties in written and spoken language as manifestations of different problems which should be investigated
separately on the basis of their symptoms. Key-logging instruments provide new possibilities for the study of writing. The
obvious use of this new technology is to study writing as it unfolds in real time, instead of focusing only on aspects of
the end product. A more sophisticated application is to exploit the key-logging instrument in order to test basic assumptions
of contemporary theories of spelling. The present study is a dictation task involving words and ‘non-words’, intended to investigate
spelling in nine-year-old pupils with regard to their mastery of the doubling of consonants in Norwegian. In this study, we
report on differences with regard to temporal measures between a group of strong writers and a group of poor ones. On the
basis of these pupils’ writing behavior, the relevance of the concept of ‘fluency’ in writing is highlighted. The interpretation
of the results questions basic assumptions of the cognitive hypothesis about spelling; the article concludes by hypothesizing
a different conception of spelling. 相似文献
3.
Philippe Schlenker 《Philosophical Studies》2010,151(1):115-142
Stalnaker (1978) made two seminal claims about presuppositions. The most influential one was that presupposition projection is computed by a pragmatic mechanism based on a notion of ‘local context’. Due to conceptual and technical difficulties, however, the latter notion was reinterpreted in purely semantic terms within
‘dynamic semantics’ (Heim 1983). The second claim was that some instances of presupposition generation should also be explained in pragmatic terms. But despite various attempts, the definition of a precise ‘triggering algorithm’ has remained somewhat elusive. We discuss
possible extensions of both claims. First, we offer a reconstruction of ‘local contexts’ which circumvents some of the difficulties
faced by Stalnaker’s original analysis. We preserve the idea that local contexts are computed by a pragmatic mechanism that
aggregates the information that follows from an incomplete sentence given the global context; but we crucially rely on a modified
notion of entailment (‘R-entailment’), whose plausibility should be assessed on independent grounds. Second, we speculate
that local contexts might prove necessary (though by no means sufficient) to understand how some presuppositions are triggered.
In a nutshell, we suggest that a presupposition is triggered when the semantic contribution of an expression to its local
context is in some sense ‘heterogeneous’. Without giving an analysis of the latter notion, we note that this architecture
implies that presuppositions should be triggered on the basis of the meaning that an expression has relative to its local context (what we call its ‘local meaning’); we sketch some possible consequences of this analysis. 相似文献
4.
Michael McDermott 《Journal of Philosophical Logic》2009,38(4):465-470
Deflationists say that the equivalence between ‘p is true’ and p is all there is to the meaning of ‘true’. “Use” theories
generally construe meaning as acceptance conditions. I argue: (i) there are certain obvious objections to a deflationary theory
of truth so formulated; but (ii) they can be overcome if we employ a graded notion of use, i.e. a notion of assertability;
but (iii) there appear to be certain further difficulties which cannot be overcome in this way. 相似文献
5.
Zachary Beckstead 《Integrative psychological & behavioral science》2009,43(3):221-227
Schwarz (IPBS: Integrative Psychology & Behavioral Science 43:3, 2009) cogently demonstrates that in conjunction with scientific conventionalism psychology has developed a rather deficient view
of their subject matter: the human being. Psychology based on an impoverished notion of empirical has rendered subjectivity
or ‘the measuring apparatus man’ invisible. As his story implicitly demonstrates, psychologists supported by a positivistic
view of science (in part to be empirical) and notion of ‘objectivity’ have learned to trust their ‘rigorous’ methods instead
of their participants as capable of revealing important and interesting phenomena. If we are going to take subjectivity and
experience seriously there should be a cultivation of a new attitude or orientation regarding psychology’s subject matter
(i.e., the human being) and science. This commentary discusses Mark Freeman’s (2007) argument that the first requirement of science should be ‘fidelity to the phenomena’ and elaborates on the implications
for psychology grounded in this view of science. 相似文献
6.
Forms of emergent interaction in General Process Theory 总被引:2,自引:0,他引:2
Johanna Seibt 《Synthese》2009,166(3):479-512
General Process Theory (GPT) is a new (non-Whiteheadian) process ontology. According to GPT the domains of scientific inquiry
and everyday practice consist of configurations of ‘goings-on’ or ‘dynamics’ that can be technically defined as concrete,
dynamic, non-particular individuals called general processes. The paper offers a brief introduction to GPT in order to provide ontological foundations for research programs such as interactivism
that centrally rely on the notions of ‘process,’ ‘interaction,’ and ‘emergence.’ I begin with an analysis of our common sense
concept of activities, which plays a crucial heuristic role in the development of the notion of a general process. General
processes are not individuated in terms of their location but in terms of ‘what they do,’ i.e., in terms of their dynamic
relationships in the basic sense of one process being part of another. The formal framework of GPT is thus an extensional
mereology, albeit a non-classical theory with a non-transitive part-relation. After a brief sketch of basic notions and strategies
of the GPT-framework I show how the latter may be applied to distinguish between causal, mechanistic, functional, self-maintaining,
and recursively self-maintaining interactions, all of which involve ‘emergent phenomena’ in various senses of the term. 相似文献
7.
Jesús P. Bonilla 《Journal for General Philosophy of Science》2002,33(2):349-368
Some peculiarities of the evaluation of theories within scientific research programmes (SRPs) and of the assessing of rival
SRPs are described assuming that scientists try to maximise an ‘epistemic utility function’ under economic and institutional
constraints. Special attention is given to Lakatos' concepts of ‘empirical progress’ and ‘theoretical progress’. A notion
of ‘empirical verisimilitude’ is defended as an appropriate utility function. The neologism ‘methodonomics’ is applied to
this kind of studies.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
8.
The Universal Right to Education: Freedom,Equality and <Emphasis Type="Italic">Fraternity</Emphasis>
Ylva Bergström 《Studies in Philosophy and Education》2010,29(2):167-182
The overall aim of the article is to analyse how the universal right to education have been built, legitimized and used. And
more specifically ask who is addressed by the universal right to education, and who is given access to rights and to education.
The first part of the article focus on the history of declarations, the notion of the universal right to education, emphasizing
differences in matters of detail—for example, the meaning of ‘compulsory’, ‘children’s rights’ or ‘parents’ rights’—and critically
examining the right of the child and the right of the parent in terms of tensions between ‘social rights’ and ‘private autonomy
rights’. Despite differences in detail, the iterations of the universal right to education do share to the full in the idea
of education as such. In the second part the attempt to scrutinize the underlying assumptions legitimizing the consensus on
education, focusing again on the notion of the child. In conclusion I argue that a certain notion of what it is to be a human
being is inscribed within the circle of access to rights and education. These notions of what it means to be a child, a parent,
a citizen or a member of the ‘human family’ are notions of enlightenment and humanity and, to my understanding, aspects of
how democracy is configured around freedom, equality and fraternity. 相似文献
9.
Kuhn's ‘taxonomic conception’ of natural kinds enables him to defend and re-specify the notion of incommensurability against
the idea that it is reference, not meaning/use, that is overwhelmingly important. Kuhn's ghost still lacks any reason to believe
that referentialist essentialism undercuts his central arguments in SSR – and indeed, any reason to believe that such essentialism
is even coherent, considered as a doctrine about anything remotely resembling our actual science. The actual relation of Kuhn
to Kripke-Putnam essentialism, is as follows: Kuhn decisively undermines it – drawing upon the inadequacies of such essentialism
when faced with the failure of attempts to instantiate in history or contemporaneously its ‘thought-experiment’ – and leaves
the field open instead for his own more ‘realistic’, deflationary way of thinking about the operation of ‘natural kinds’ in
science.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
10.
Ken Gemes 《Synthese》2007,157(2):161-166
Bayesians standardly identify irrelevance with probabilistic irrelevance. However, there are cases where e is probabilistically irrelevant to h but intuitively e is relevant to h. For instance, ‘Die A came up 1 and die B came up 1, 3, 5 or 6’ is probabilistically irrelevant to ‘Die A came up odd and
die B came up even’, yet, intuitively, it is not, irrelevant to that claim, in the sense that ‘Sydney has a harbour Bridge’
is irrelevant to it. In the context of decision making this notion of irrelevance combined with such rules as ‘Do not expend
resources on irrelevant evidence’ leads to bad results. A stronger notion of irrelevance fitting our intuitions and the contexts
of decision making is proposed: e is irrelevant to h if and only if every part of e is probabilistically irrelevant to every part of h. However, we need to take care in determining what counts as part of a statement. 相似文献
11.
Jonathan Sutton 《Studies in East European Thought》2006,58(2):107-135
This is an examination of two essays on minimal religion by Mikhail Epstein (1982 and 1999), assessing the usefulness of the
term ‘minimal religion’ for the analysis of religion in contemporary Russia.
An adapted version of a paper delivered at the School of Slavonic and East European Studies (SSEES), University of London,
on 8 December, 2003. Note regarding Mikhail Epstein’s use of the words ‘religion’, ‘religiosity’ and ‘spirituality’: Epstein
uses the word ‘religion’ to signify ‘mainstream’, church-based manifestations of religion and also the institutional, hierarchical
structures related to those. Although in English usage the word ‘religiosity’ has negative connotations – signifying either
a superficially felt religious sentiment or a somehow false and insincere expression of religious feeling, intended for outward
show – Epstein appears to use the term entirely neutrally. For him it simply serves as a synonym for the word ‘spirituality’.
In the two essays examined in the present article the word ‘spirituality’ signifies the whole inner spiritual life and aspirations
of the individual and her/his reflection on an ethical way of living, whether the person concerned is a committed, church-going
believer, or someone engaged in a personal spiritual or philosophical quest for meaning, or else someone who has experienced
what Epstein refers to as ‘the wilderness’ of the Soviet years and has learnt of a spiritual dimension to life through that
formative experience. 相似文献
12.
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
13.
The paper defends a combination of perdurantism with mereological universalism by developing semantics of temporary predications
of the sort ’some P is/was/will be (a) Q’. We argue that, in addition to the usual application of causal and other restrictions
on sortals, the grammatical form of such statements allows for rather different regimentations along three separate dimensions,
according to: (a) whether ‘P’ and ‘Q’ are being used as phase or substance sortal terms, (b) whether ‘is’, ‘was’, and ‘will
be’ are the ‘is’, ‘was’, ‘will be’ of identity or of constitution, and (c) whether ‘Q’ is being used as a subject or predicate
term. We conclude that this latitude is beneficial, as it conforms with linguistic reality (i.e., the multiple uses actually
in place) and also enables one to turn what is ordinarily perceived as a problem for universalist perdurantism viz., a commitment
to all sorts of weird and gerrymandered temporally extended entities, into an advantage, for the richness in questions allows
us to make sense of the many different readings of sentences of the same grammatical form. 相似文献
14.
Philip Ball 《Nanoethics》2010,4(2):129-132
“Van den Belt recently examined the notion that synthetic biology and the creation of ‘artificial’ organisms are examples
of scientists ‘playing God’. Here I respond to some of the issues he raises, including some of his comments on my previous
discussions of the value of the term ‘life’ as a scientific concept.” 相似文献
15.
Andrea Guardo 《Philosophical Studies》2012,157(2):195-209
This paper employs some outcomes (for the most part due to David Lewis) of the contemporary debate on the metaphysics of dispositions
to evaluate those dispositional analyses of meaning that make use of the concept of a disposition in ideal conditions. The
first section of the paper explains why one may find appealing the notion of an ideal-condition dispositional analysis of
meaning and argues that Saul Kripke’s well-known argument against such analyses is wanting. The second section focuses on
Lewis’ work in the metaphysics of dispositions in order to call attention to some intuitions about the nature of dispositions
that we all seem to share. In particular, I stress the role of what I call ‘Actuality Constraint’. The third section of the
paper maintains that the Actuality Constraint can be used to show that the dispositions with which ideal-condition dispositional
analyses identify my meaning addition by ‘+’ do not exist (in so doing, I develop a suggestion put forward by Paul Boghossian).
This immediately implies that ideal-condition dispositional analyses of meaning cannot work. The last section discusses a
possible objection to my argument. The point of the objection is that the argument depends on an illicit assumption. I show
(1) that, in fact, the assumption in question is far from illicit and (2) that even without this assumption it is possible
to argue that the dispositions with which ideal-condition dispositional analyses identify my meaning addition by ‘+’ do not
exist. 相似文献
16.
Igboin Ohihon Benson 《Sophia》2011,50(1):159-173
The notion of human rights is highly controversial and contested in modern scholarship. However, human rights have been defined
as ‘the rational basis… for a justified demand.’ What constitutes demand should be understood as that which is different from
favor or privilege but one's due, free from racial, religious, gender, political inclinations. But since rights are basic
due to the fact that they are necessary for the enjoyment of something else, we are poised to examine it from the pre-figurative,
configurative and post-figurative stages of development in Africa. This enterprise anchors on the belief in cosmotheandrisation
of human rights in Africa: cosmos ‘earth’, theos ‘God’ and anthropos ‘human’. These three levels of horizontal and vertical
relationship guarantee the respect for human rights in traditional Africa. Through this approach, this enterprise shows that
the positive approach to human rights is majorly declarative without corresponding pragmatic manifestation. 相似文献
17.
Dan López de Sa 《Synthese》2008,163(2):263-272
According to the simple proposal, a predicate is rigid iff it signifies the same property across the different possible worlds. The simple proposal has been
claimed to suffer from an over-generalization problem. Assume that one can make sense of predicates signifying properties, and assume that trivialization concerns, to the effect
that the notion would cover any predicate whatsoever, can be overcome. Still, the proposal would over-generalize, the worry
has it, by covering predicates for artifactual, social, or evaluative properties, such as ‘is a knife,’ ‘is a bachelor,’ or
‘is funny.’ In defense, it is argued that rigidity for predicates as characterized plays the appropriate theoretical role,
and that the contention that “unnatural” properties are not to be rigidly signified is ungrounded. 相似文献
18.
In the following I take issue with the allegation that liberalism must inevitably be guilty of ‘abstract individualism’. I
treat Michael Sandel’s well-known claim that there are ‘loyalties and convictions whose moral force consists partly in the
fact that living by them is inseparable from understanding ourselves as the particular persons we are’ as representative of
this widely held view. Specifically, I argue: (i) that Sandel’s account of the manner in which ‘constitutive’ loyalties function
as reasons for action presupposes the possibility of there being (what I call) ‘underivable particular obligations’, but that
such obligations are, in fact, a logical impossibility; and (ii) that Sandel’s account of the self as necessarily ‘encumbered’
presupposes an account of personal identity which confuses identification with definition, and which is, therefore, fundamentally
flawed.
For their constructive and insightful comments on an earlier draft of this paper, I owe a special debt of gratitude to the
following: Clare Chambers, Roger Crisp, Cécile Fabre, Paul Kelly, David Lloyd-Thomas. Thanks also go to Res Publica’s two anonymous referees. 相似文献
19.
This paper is an attempt to clarify the relation between, on the one hand, the construct of ‘objective happiness’ recently
proposed by Daniel Kahneman and, on the other hand, the principal focus of happiness studies, namely subjective well-being
(SWB). I have two aims. The first, a critical one, is to give a theoretical explanation for why ‘objective happiness’ cannot
be a general measure of SWB. Kahneman’s methodology precludes incorporation of relevant pieces of information that can become
available to the subject only retrospectively. The second aim, a constructive one, is to clarify the exact connection between
‘objective happiness’ and the wider notion of SWB. Unlike Kahneman, who treats the notion as a useful first approximation,
I propose that its applicability should be thought of as context-dependent: under some conditions it could be the right measure
of SWB but what these conditions are involves both psychological and ethical considerations. 相似文献
20.
Stephen Finlay 《Philosophical Studies》2009,143(3):315-340
This paper advances a reductive semantics for ‘ought’ and a naturalistic theory of normativity. It gives a unified analysis
of predictive, instrumental, and categorical uses of ‘ought’: the predictive ‘ought’ is basic, and is interpreted in terms
of probability. Instrumental ‘oughts’ are analyzed as predictive ‘oughts’ occurring under an ‘in order that’ modifer (the
end-relational theory). The theory is then extended to categorical uses of ‘ought’: it is argued that they are special rhetorical
uses of the instrumental ‘ought’. Plausible conversational principles explain how this end-relational ‘ought’ can perform
the expressive functions of the moral ‘ought’. The notion of an ‘ought-simpliciter’ is also discussed.
相似文献
Stephen FinlayEmail: |