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Stephen Curkpatrick 《Sophia》2002,41(2):63-72
In “Force of Law: The ‘Mystical Foundation of Authority’,” Jacques Derrida argues that the law’s authority is mystical, unattainable
in its origins, theforce of law therefore precipitating conditions for its perpetual contest. The force of Derrida’s “Force of Law” is illustrated in his
study of Nelson Mandela (“The Laws of Reflection: Nelson Mandela, In Admiration”). Derrida’s Mandela reflects the law’s divisibility,
and therefore its iterability in representation beyond the force of its founding letter—of which apartheid was an extreme
example. Mandela makes visible the need for the law’s supplement, as performative justice in the face of inherent violence
in the law’s conserving force. Mandela’s performativeforce of law, contesting the inaugural violence of law, is inseparable from an implicit warp and weft of historical and theological influences. 相似文献
3.
Gary Williams 《Phenomenology and the Cognitive Sciences》2011,10(2):217-239
I respond to Ned Block’s claim that it is “ridiculous” to suppose that consciousness is a cultural construction based on language
and learned in childhood. Block is wrong to dismiss social constructivist theories of consciousness on account of it being
“ludicrous” that conscious experience is anything but a biological feature of our animal heritage, characterized by sensory
experience, evolved over millions of years. By defending social constructivism in terms of both Julian Jaynes’ behaviorism
and J.J. Gibson’s ecological psychology, I draw a distinction between the experience or “what-it-is-like” of nonhuman animals
engaging with the environment and the “secret theater of speechless monologue” that is familiar to a linguistically competent
human adult. This distinction grounds the argument that consciousness proper should be seen as learned rather than innate
and shared with nonhuman animals. Upon establishing this claim, I defend the Jaynesian definition of consciousness as a social–linguistic
construct learned in childhood, structured in terms of lexical metaphors and narrative practice. Finally, I employ the Jaynesian
distinction between cognition and consciousness to bridge the explanatory gap and deflate the supposed “hard” problem of consciousness. 相似文献
4.
Moser A 《Science and engineering ethics》2000,6(3):365-382
This paper deals with an approach to the integration of science (with technology and economics), ethics (with religion and
mysticism), the arts (aesthetics) and Nature, in order to establish a world-view based on holistic, evolutionary ethics that
could help with problem solving. The author suggests that this integration is possible with the aid of “Nature’s wisdom” which
is mirrored in the macroscopic pattern of the ecosphere. The corresponding eco-principles represent the basis for unifying
soft and hard sciences resulting in “deep sciences”. Deduction and induction will remain the methodology for deep sciences
and will include conventional experiments and aesthetic and sentient experiences. Perception becomes the decisive factor with
the senses as operators for the building of consciousness through the subconscious. In this paper, an attempt at integrating
the concepts of the “true”, the “right” and the “beautiful” with the aid of Nature’s wisdom is explained in more detail along
with consequences.
The author is a bioprocess engineer with a research interest in environmental issues. 相似文献
5.
Xianglong Zhang 《Frontiers of Philosophy in China》2007,2(3):309-335
The reason for the emergence of consciousness of filial piety is that parental care could activate reciprocal filial piety.
Parental care and filial piety are two supplementary phenomena caused by the same time consciousness. Phenomenology neglects
consciousness of filial piety because it lacks the thinking that sees the fundamental “meaning of time” in the intersection
of “past” and “future”. The consciousness of filial piety can only be really constituted by a human being’s personal experience.
“Frustrations in personal life” and “breeding of children for oneself” are two occasions for an adult to fight against the
separating effect of individualized consciousness and regain awareness of filial piety.
Translated by Huang Deyuan from Beijing Daxue Xuebao 北京大学学报 (Journal of Peking University), 2006, (1): 14–24 相似文献
6.
Pär Sundström 《Synthese》2008,163(2):133-143
A number of philosophers have recently argued that (i) consciousness properties are identical with some set of physical or
functional properties and that (ii) we can explain away the frequently felt puzzlement about this claim as a delusion or confusion
generated by our different ways of apprehending or thinking about consciousness. This paper examines David Papineau’s influential
version of this view. According to Papineau, the difference between our “phenomenal” and “material” concepts of consciousness
produces an instinctive but erroneous intuition that these concepts can’t co-refer. I claim that this account fails. To begin
with, it is arguable that we are mystified about physicalism even when the account predicts that we shouldn’t be. Further,
and worse, the account predicts that an “intuition of distinctness” will arise in cases where it clearly does not. In conclusion,
I make some remarks on the prospects for, constraints on, and (physicalist) alternatives to, a successful defence of the claim
(ii). 相似文献
7.
Christopher A. P. Nelson 《Continental Philosophy Review》2006,39(4):435-464
Throughout his authorship, Kierkegaard appears remarkably uninterested in the tradition of Christian mysticism. Indeed, in
the only two places in the authorship where he broaches the topic directly, the discussion is disclaimed in such a way as
to suggest that Kierkegaard really has nothing to say about it at all. However, attending to the successive incarnations of
the character(s) named “Ludvig” throughout the authorship – an appellation that harbors an especially self-referential dimension
for Kierkegaard – the present paper attempts to elucidate what may, with due reservation, be referred to as the mystical element
in Kierkegaard’s thought. The ultimate yield of this endeavor is a vision of “mysticism” that is more act than thought oriented,
and a vision of the author “Kierkegaard” that is more delightful than melancholy. 相似文献
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Daniel Kolak 《Synthese》2008,162(3):341-372
Sydney Shoemaker leads today’s “neo-Lockean” liberation of persons from the conservative animalist charge of “neo-Aristotelians”
such as Eric Olson, according to whom persons are biological entities and who challenge all neo-Lockean views on grounds that
abstracting from strictly physical, or bodily, criteria plays fast and loose with our identities. There is a fundamental mistake
on both sides: a false dichotomy between bodily continuity versus psychological continuity theories of personal identity.
Neo-Lockeans, like everyone else today who relies on Locke’s analysis of personal identity, including Derek Parfit, have either
completely distorted or not understood Locke’s actual view. Shoemaker’s defense, which uses a “package deal” definition that
relies on internal relations of synchronic and diachronic unity and employs the Ramsey–Lewis account to define personal identity,
leaves far less room for psychological continuity views than for my own view, which, independently of its radical implications,
is that (a) consciousness makes personal identity, and (b) in consciousness alone personal identity consists—which happens to be also Locke’s actual view. Moreover, the ubiquitous Fregean conception of borders and the so-called “ambiguity
of is” collapse in the light of what Hintikka has called the “Frege trichotomy.” The Ramsey–Lewis account, due to the problematic
way Shoemaker tries to bind the variables, makes it impossible for the neo-Lockean ala Shoemaker to fulfill the uniqueness
clause required by all such Lewis style definitions; such attempts avoid circularity only at the expense of mistaking isomorphism
with identity. Contrary to what virtually all philosophers writing on the topic assume, fission does not destroy personal
identity. A proper analysis of public versus perspectival identification, derived using actual case studies from neuropsychiatry,
provides the scientific, mathematical and logical frameworks for a new theory of self-reference, wherein “consciousness,”
“self-consciousness,” and the “I,” can be precisely defined in terms of the subject and the subject-in-itself. 相似文献
10.
Thomas J. Nenon 《Continental Philosophy Review》2008,41(4):427-439
This article compares the differences between Kant’s and Husserl’s conceptions of the “transcendental.” It argues that, for
Kant, the term “transcendental” stands for what is otherwise called “metaphysical,” i.e. non-empirical knowledge. As opposed
to his predecessors, who had believed that such non-empirical knowledge was possible for meta-physical, i.e. transcendent
objects, Kant’s contribution was to show how there can be non-empirical (a priori) knowledge not about transcendent objects,
but about the necessary conditions for the experience of natural, non-transcendent objects. Hence the transcendental for Kant
ends up connoting a philosophy that claims to show how subjective forms of intuition and thinking have objective validity
for all objects as appearances. By contrast, Husserl’s phenomenological philosophy takes a different set of problems for its
starting point. His quest is to avoid the uncertainty of empirical knowledge about all kinds of objects that present themselves
to us as something other than, something transcendent to, consciousness. Transcendental or reliable knowledge is made possible
through the phenomenological reduction that focuses strictly on consciousness as immediately self-given to itself—reflection
upon “pure” consciousness. The contents of such consciousness are not the same for everyone and at every time, so they are
not necessary and invariant in the way that Kant’s pure forms of subjectivity are. Since Husserl however also claims that
the all objects, as intentional objects, are constituted in and for consciousness, an investigation into the structures of
pure subjectivity can also be called “transcendental” in a further sense of showing the genesis of our knowledge of objects
that are transcendent to consciousness. Moreover, since Husserl’s philosophical interest is precisely upon the structures
of that consciousness, he also concentrates on necessary conditions for the constitution of these objects in his philosophical
work. Hence, there ends up being a great deal of overlap between his own transcendental project and Kant’s in spite of the
differences in what each of them means by the term “transcendental.”
相似文献
Thomas J. NenonEmail: |
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Birger Siebert 《Studies in East European Thought》2005,57(3-4):305-317
The ideas of cultural-historical psychology have led to a new understanding of the human psyche as developing in the process
of the subject acting in social and historical contexts. Such a “non-classical” reinterpretation of psychological concepts
should be based on a theoretical and philosophical framework in order to explain genetic sources of these concepts. For this
purpose, Il’enkov’s philosophy is of great significance. This is illustrated by discussing a possible cultural-historical
understanding of the concept of intelligence.
“If we enrich Vygotsky’s ideas with Il’enkov’s basic postulates, modern psychology and pedagogy will take a considerable step
forward in study of the genesis and development of consciousness and of the individual subject of activity” (Davydov 1998,
92). 相似文献
12.
During tip-of-the-tongue (TOT) experiences, phonologically related words have both facilitated and impeded word retrieval.
In the present experiment, we examined whether phonologically related words’ syntactic class (part of speech) is responsible
for these differential effects. Sixty college students saw general knowledge questions whose answers were designated target
words and responded “know,” “don’t know,” or “TOT.” Following “TOT” and “don’t know” responses, the participants saw five
words, one of which was a prime. The primes contained the target’s first syllable and either shared or did not share the target’s
part of speech. Following presentation of the primes, retrieval of the target was attempted again. Different-part-of-speech
primes facilitated resolution of TOT states, whereas same-part-of-speech primes had no effect, relative to phonologically
unrelated words. These results support node structure theory’s most-primed-wins principle and the transmission deficit model
account of TOT states and detail the importance of syntactic class in the selection of words that are candidates for speech
production. 相似文献
13.
Benj Hellie 《Philosophical Studies》2007,134(3):289-324
I argue against such “Higher-Order Intentionalist” theories of consciousness as the higher-order thought and inner sense views
on the ground that they understand a subject’s awareness of his or her phenomenal characters to be intentional, like seeming-seeing,
rather than “direct”, like seeing. The trouble with such views is that they reverse the order of explanation between phenomenal
character and intentional awareness. A superior theory of consciousness takes the relation of awareness to be nonintentional. 相似文献
14.
We look into the transformation of meanings in psychotherapy and suggest a clinical application for Wittgenstein’s intuitions
concerning the role of linguistic practices in generating significance. In post-modern theory, therapy does not necessarily
change reality as much as it does our way of experiencing it by intervening in the linguistic-representational rules responsible
for constructing the text which expresses the problem. Since “states of mind assume the truths and forms of the language devices
that we use to represent them” (Foucault, 1963, p. 57), therapy may be intended as a narrative path toward a new naming of one’s reified experiences. The clinical problem
we consider here, the pervasive feeling of inadequacy due to one’s excessive height (dysmorphophobia), is an excellent example
of “language game” by which a “perspicuous representation” (the “therapy” proposed by Wittgenstein in the 1953) may bring out alternatives to linguistically-built “traps”, putting the blocked semiotic mechanism back into motion. 相似文献
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Daniel Zelinski 《Philosophia》2011,39(3):493-509
Perennialists regarding the phenomenology of mysticism, like Walter Stace, feel that all Christian mystical experiences are
fundamentally similar to each other and to experiences described by mystics across religious traditions, cultures and ages.
In his seminal work, Mystic Union: An Essay in the Phenomenology of Mysticism, Nelson Pike convincingly argues that this extreme position is inadequate for capturing the breadth of experiences described
by the canonical Medieval Christian mystics. However, Pike may have leaned too far away from perennialism in claiming that
all the experiences of (Christian) mystic union are essentially theistic. Here, I argue that Pike did not successfully establish
this point and that union without distinction, often described as the pinnacle of “union” by Christian mystics, remains a viable candidate for an instance of a trans-traditionally type-identical mystical experience. 相似文献
17.
Maureen C. McHugh 《Sex roles》2006,54(5-6):361-369
Recent attempts to medicalize women’s sexual “dysfunction” are critiqued and a “New View” of women’s sexual problems is introduced. The author argues for a female-centered perspective on women’s sexual desires and problems, based on a review of the literature on women’s sexuality and her observations of young women’s sexual experiences from 25 years of teaching Human Sexuality to undergraduate women. The review suggests that a pill or a patch cannot adequately address the sexual problems commonly experienced by US women. 相似文献
18.
John Dewey and Bertrand Russell visited China at around the same time in 1920. Both profoundly influenced China during the
great transition period of this country. This article will focus on the differences between the two great figures that influenced
China in the 1920s. This comparison will examine the following five aspects: 1. Deweyanization vs. Russellization; 2. Dewey’s
“Populism” vs. Russell’s “Aristocraticism”; 3. Dewey’s “Syntheticalism” vs. Russell’s “Analyticalism”; 4. Dewey’s “Realism”
vs. Russell’s “Romanticism”; 5. Dewey’s “Conservatism” vs. Russell’s “Radicalism”. This examination will highlight that, although
their visit left indelible impressions among Chinese intellecturals, for the radical Marx–Leninists, any Western philosophy
and socio-political theories, including Dewey’s and Russell’s, were prejudicial, outworn, and even counterrevolutionary. Soon
“Marxi–Leninization” was gradually substituted for “Deweyanization” and “Russellization.” 相似文献
19.
In a paper entitled “Revolution in Permanence”, published in the collection “Karl Popper: Philosophy and Problems”, John Worrall
(1995) severely criticised several aspects of Karl Popper’s work before commenting that “I have no doubt that, given suffi-cient
motivation, a case could be constructed on the basis of such remarks that Popper had a more sophisticated version of theory
production......” (p. 102). Part of Worrall’s criticism is directed at a “strawpopper”: in his “Darwinian Model” emphasising
the similarities and differences between genetic mutation, variation in animal behaviour and the gestation of scientific theories,
Popper (1975, 1981, 1994) never stated that tentative scientific conjec-tures “while more or less random, are not completely
blind.” He was referring to variation in animal species behaviour, and about tentative scientific conjectures he said nothing,
although common sense would indicate that presumably he regarded them as being less blind and less random. In Popper (1977,
1983), giving a summary of his “Darwinian Model”, he repaired this omission about tentative scientific conjectures by inserting
the sentence “On a level of World 3 theory formation they are of the character of planned gropings into the unknown.” Recent
developments in the field of genetics (see for example Raff (1996), Lewis (1999), Korn (2002)) indicate that Popper’s intuitions
were along the modern lines while Worrall’s intuitions are old fashioned. Therefore Popper’s “Darwinian Model” remains both
viable and fruitful. 相似文献
20.
Sanford C. Goldberg 《Philosophical Studies》2011,153(1):95-107
In Sven Bernecker’s excellent new book, Memory, he proposes an account of what we might call the “metasemantics” of memory: the conditions that determine the contents of
the mental representations employed in memory. Bernecker endorses a “pastist externalist” view, according to which the content
of a memory-constituting representation is fixed, in part, by the “external” conditions prevalent at the (past) time of the
tokening of the original representation (the one from which the memory-constituting one is causally derived). Bernecker argues
that the best version of a pastist externalism about memory contents will have the result that there can be semantically-induced
memory losses in cases involving unwitting “world-switching”. The burden of this paper is to show that Bernecker’s argument
for this conclusion does not succeed. My arguments on this score have implications for our picture of mind-world relations,
as these are reflected in a subject’s attempts to recall her past thoughts. 相似文献