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This paper argues that the inappropriate framing and implementation of plagiarism detection systems in UK universities can unwittingly construct international students as ‘plagiarists’. It argues that these systems are often implemented with inappropriate assumptions about plagiarism and the way in which new members of a community of practice develop the skills to become full members of that community. Drawing on the literature and some primary data it shows how expectations, norms and practices become translated and negotiated in such a way that legitimate attempts to conform with the expectations of the community of practice often become identified as plagiarism and illegitimate attempts at cheating often become obscured from view. It argues that this inappropriate framing and implementation of plagiarism detection systems may make academic integrity more illusive rather than less. It argues that in its current framing – as systems for ‘detection and discipline’ – plagiarism detection systems may become a new micro-politics of power with devastating consequences for those excluded. 相似文献
3.
Joel Kenton Press 《Synthese》2008,161(1):119-139
Nearly all of the ways philosophers currently attempt to define the terms ‘representation’ and ‘function’ undermine the scientific
application of those terms by rendering the scientific explanations in which they occur vacuous. Since this is unacceptable,
we must develop analyses of these terms that avoid this vacuity.
Robert Cummins argues in this fashion in Representations, Targets, and Attitudes. He accuses ‘use theories’ of representational content of generating vacuous explanations, claims that nearly all current
theories of representational content are use theories, and offers a non-use theory of representational content which avoids
explanatory vacuity. One task I undertake in this article is to develop an alternative non-use theory which avoids an objection
fatal to that theory.
My second task is to adapt Cummins’ argument to criticize most current analyses of ‘function,’ which undermine scientific
explanation in an analogous way. Though Cummins does not explicitly argue in this manner, his own analysis of ‘function,’
by avoiding any appeal to use, avoids the explanatory vacuity to which they succumb. Consequently, I endorse Cummins’ notion
of function.
However, although use theories fail as analyses of the terms ‘representation’ and ‘function,’ they can still make significant
contributions to the sciences employing these terms. For, while philosophers seeking to define ‘representation’ and ‘function’
must avoid incorporating representational and functional uses into their definitions, scientists must still find a way to
determine which representations and functions are being used. Suitably re-construed use theories of representation and function
may in many cases assist them in this task. 相似文献
4.
June Edmunds 《Contemporary Islam》2010,4(2):215-238
Studies on the politics of young western Muslims have been diverse; however, radicalisation theory has achieved dominant status.
As espoused by its key proponents Kepel (2004) and Roy (2004), this theory argues that young, western Muslims are being radicalised by the dislocations and uncertainties of globalization,
and trying to forge a religious identity in a secular environment. Focusing on a cohort of ‘elite’ young British Muslims,
this paper highlights an often overlooked current of thinking whereby sectarianism/localism has been replaced with a commitment
to universal principles such as human rights and other global causes. This cohort of young Muslims was less ‘home-centred’
(i.e. transnational) than their parents’ generation and more global in political orientation, reinforcing the view that ethnic
and/or religious politics and universalism are not necessarily counter-posed. This shift is explained as a process whereby
inter-generational differences (in terms of aspirations and resources) have created a momentum for intra-generational cohesion
across boundaries and peer-to-peer information transfer heightened by experience of major traumas, either directly or indirectly,
and by new global communications. In the face of global traumas such as 9/11, the first generation’s localism and transnationalism
is regarded as inappropriate to the new global context. 相似文献
5.
Stefano Predelli 《Journal of Philosophical Logic》2012,41(3):547-562
This essay proposes a novel semantic account of demonstratives, aimed at clarifying the sense in which demonstratives are
semantically dependent on demonstrations. Its first two sections summarize the main views currently on the market. Section 3
argues that they are all vitiated by the same shortcomings, and yield incorrect results of ‘truth in virtue of character’
and entailment. Section 4 proposes a different account of the relationships between demonstratives and demonstrations, grounded
on the idea of truth-conditionally irrelevant aspects of the meaning of certain expressions. The resulting view of demonstratives
is consonant with the so-called ‘bare boned’ account of their truth-conditional role, but is also in the position to recognize
that the dependence of a demonstrative on a demonstration is, in some sense of the term, meaning-governed. The final section
of this essay discusses the distinction between ‘vacuous’ and ‘incomplete’ uses of demonstratives, and cases involving multiple
occurrences of these expressions. 相似文献
6.
Hans P. van Ditmarsch 《Synthese》2007,158(2):181-187
Take your average publication on the dynamics of knowledge. In one of its first paragraphs you will probably encounter a phrase
like “a logic of public announcements was first proposed by Plaza in 1989 (Plaza 1989).” Tracking down this publication seems
easy, because googling its title ‘Logics of Public Communications’ takes you straight to Jan Plaza’s website where it is online
available in the author’s own version, including, on that page, very helpful and full bibliographic references to the proceedings
in which it originally appeared. Those proceedings are then somewhat harder to find. In fact, I have never seen them. Unfortunately,
for the research community, Plaza’s work has never been followed up by a journal version. I am very grateful to the editor
Wiebe van der Hoek of the journal ‘Knowledge, Rationality, and Action’ to correct this omission.
Plaza’s work is reprinted as such, without an update encompassing more than fifteen additional years of research in this area.
This commentary aims to provide some background to bridge that gap.
This is a commentary on Jan Plaza’s ‘Logics of Public Communications’, reprinted in this same issue. 相似文献
7.
In the face of the business community’s widening concern about corporate ethical behavior, business schools are reexamining
how they ensure that students appreciate the ethical implications of managerial decision making and have the analytical tools
necessary to confront ethical dilemmas. The current approaches adopted by colleges vary from mere ‘lip service’ to embedding
ethics at the core of the curriculum. This paper examines the experience of several US universities that have incorporated
business ethics into their curricula. In particular, the paper describes the issues facing Central Washington University as
it seeks to integrate ethical decision making into its core undergraduate business curriculum. Issues addressed include the
technical challenges of establishing a common element of curriculum across the various business disciplines, determining the
major conceptual foundations of ‘ethical thinking’ while recognizing students’ existing value systems, and how to obtain ‘buy
in’ by faculty to the initiative. 相似文献
8.
Donald C. Maclurcan 《Nanoethics》2009,3(2):137-156
The term ‘nano-divide’ has become a catch-phrase for describing various kinds of global nanotechnology inequities. However,
there has been little in-depth exploration as to what the global nano-divide really means, and limited commentary on its early
nature. Furthermore, the literature often presents countries from the Global South as ‘passive’ agents in global nanotechnology
innovation—without the ability to develop endogenous nanotechnology capabilities. Yet others point to nanotechnology providing
opportunities for the South to play new roles in the global research and development process. In this paper I report on the
findings of a qualitative study that involved the perspectives of 31 Thai and Australian key informants, from a broad range
of fields. The study was supplemented by a survey of approximately 10% of the Thai nanotechnology research community at the
time. I first explore how the global nano-divide is understood and the implication of the divide’s constructs in terms of
the roles to be played by various countries in global nanotechnology innovation. I then explore the potential nature of Southern
passivity and barriers and challenges facing Southern endogenous innovation, as well as an in-depth consideration of the proposition
that Southern countries could be ‘active’ agents in the nanotechnology process. I argue that it is the nano-divide relating
to nanotechnology research and development capabilities that is considered fundamental to nanotechnology’s Southern outcomes.
The research suggests that Southern countries will encounter many of the traditional barriers to engaging with emerging technology
as well as some new barriers relating to the nature of nanotechnology itself. Finally, the research suggests that nanotechnology
may offer new opportunities for Southern countries to enter the global research and development picture. 相似文献
9.
Within the purview of the sociology of knowledge Durkheim and Scheler appear among its important inaugurators theorizing the
social foundations of knowledge, seemingly from mutually exclusive perspectives. Scheler’s phenomenology of values and community
is often juxtaposed with Durkheim’s attempt to integrate values in reality, represented by the social configuration of organic
solidarity. This essay argues that the affinity between Scheler and Durkheim deserves reexamination. Means employed for pursuing
this aim include a reconsideration of how values mediate reality, but, above all, an attempt to show that both thinkers converge
on their principal normative goal. This is no other than a global community of solidarity which both Scheler and Durkheim,
albeit through different trails, visualize as the culmination of value-ethics. While Durkheim pursues this goal through a
systematic exposition of the transition from mechanical to organic solidarity, late Scheler’s view of ‘the age of adjustment’
discloses a normative approach on modernity at odds with the then prevalent Kulturkritik. This ideal helps to rehabilitate Scheler and to approach the notions of sociality, the sociology of knowledge and the configuration
of the ‘encompassing person’ through Durkheimian lenses. The essay concludes with a brief appraisal of theoretical gains drawn
from this newly lit affinity. 相似文献
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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: |
12.
Joshua Gert 《Synthese》2006,150(2):171-183
Terry Horgan and Mark Timmons have recently presented a series of papers in which they argue against what has come to be called
the ‘new wave’ moral realism and moral semantics of David Brink, Richard Boyd, Peter Railton, and a number of other philosophers.
The central idea behind Horgan and Timmons’s criticism of these ‘new wave’ theories has been extended by Sean Holland to include
the sort of realism that drops out of response-dependent accounts that make use of an analogy between moral properties and
secondary qualities. This paper argues that Holland’s extension depends crucially on the fact that his target is a direct response-dependent account of moral value. His argument does not work against such accounts of more basic normative notions such as ‘harm’ or ‘benefit’. And
these more basic notions may then serve as the basic normative building blocks for an indirectly response-dependent moral
theory.
* Thanks to Mark Timmons for helpful and friendly comments on an earlier version of this paper, and also to an audience at
the 2003 Pacific APA, and to the reviewers
for this journal. 相似文献
13.
Twine R 《Theoretical medicine and bioethics》2007,28(6):509-523
Drawing upon a concept of ‘critical bioethics’ [7] this paper takes a species-broad approach to the social and ethical aspects of enhancement. Critical Bioethics aims to foreground
interdisciplinarity, socio-political dimensions, as well as reflexivity to what becomes bioethical subject matter. This paper
focuses upon the latter component and uses the example of animal enhancement as a way to think about both enhancement generally,
and bioethics. It constructs several arguments for including animal enhancement as a part of enhancement debates, and considers
some connections between human and animal enhancement. The paper concludes in a plea for an ‘enhancement’ to our critical
abilities to examine some of the underlying social, moral and ethical assumptions bound up in varied anticipated ‘enhanced’
futures.
相似文献
Richard TwineEmail: |
14.
Shane Mackinlay 《Sophia》2010,49(4):499-507
In his essay The Origin of the Work of Art, Martin Heidegger discusses three examples of artworks: a painting by Van Gogh of peasant shoes, a poem about a Roman fountain,
and a Greek temple. The new entry on Heidegger’s aesthetics in the Stanford Encylopedia of Philosophy, written by Iain Thomson, focuses on this essay, and Van Gogh’s painting in particular. It argues that Heidegger uses Van
Gogh’s painting to set art, as the happening of truth, in relation to ‘nothing’, which is a key term in Heidegger’s essays
leading up to The Origin of the Work of Art. This paper extends a similar analysis to the Greek temple as a way of offering an exposition of Heidegger’s concerns in
the essay. It begins by briefly outlining Thomson’s argument that Heidegger relates Van Gogh’s painting to ‘nothing’, and
indicating the way this argument can be extended to the Greek temple. It then discusses three ways in which ‘nothing’ can
open up the significance of the temple as a work of art in which truth happens: (1) it is not concerned with objective representation;
(2) it depicts the primal strife of earth and world, concealing and unconcealing; (3) it is fundamentally historical. 相似文献
15.
Tobias Rosefeldt 《Philosophical Studies》2008,137(3):301-333
This paper argues that ‘that’-clauses are not singular terms (without denying that their semantical values are propositions).
In its first part, three arguments are presented to support the thesis, two of which are defended against recent criticism.
The two good arguments are based on the observation that substitution of ‘the proposition that p’ for ‘that p’ may result
in ungrammaticality. The second part of the paper is devoted to a refutation of the main argument for the claim that ‘that’-clauses
are singular terms, namely that this claim is needed in order to account for the possibility of quantification into ‘that’-clause
position. It is shown that not all quantification in natural languages is quantification into the position of singular terms,
but that there is also so-called ‘non-nominal quantification’. A formal analysis of non-nominal quantification is given, and
it is argued that quantification into ‘that’-clause position can be treated as another kind non-nominal quantification. 相似文献
16.
Nikk Effingham 《Erkenntnis》2011,74(2):225-240
This paper argues that, in light of certain scenarios involving time travel, Sider’s definition of ‘instantaneous temporal
part’ cannot be accepted in conjunction with a semantic thesis that perdurantists often assume. I examine a rejoinder from
Sider, as well as Thomson’s alternative definition of ‘instantaneous temporal part’, and show how neither helps. Given this,
we should give up on the perdurantist semantic thesis. I end by recommending that, once we no longer accept such semantics,
we should accept a new set of definitions, which are superior in certain respects to Sider’s original set. 相似文献
17.
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
18.
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
19.
Cohen-Almagor R 《Science and engineering ethics》1995,1(3):261-272
This paper examines two models of thinking relating to the issue of the right to die in dignity: one takes into consideration
the rights and interests of the individual; the other supposes that human life is inherently valuable. I contend that preference
should be given to the first model, and further assert that the second model may be justified in moral terms only as long
as it does not resort to paternalism. The view that holds that certain patients are not able to comprehend their own interests
in a fully rational manner, and therefore ‘we’ know what is good for these patients better than ‘they’ do, is morally unjustifiable.
I proceed by refuting the ‘quality of life’ argument, asserting that each person is entitled to decide for herself when it
is worth living and when it is not. In this connection, a caveat will be made regarding the role of the family.
The author’s research interests include bioethics, free speech, tolerance and ethics in the media. 相似文献
20.
Matt Stichter 《Ethical Theory and Moral Practice》2011,14(1):73-86
According to Rosalind Hursthouse’s virtue based account of right action, an act is right if it is what a fully virtuous person
would do in that situation. Robert Johnson has criticized the account on the grounds that the actions a non-virtuous person
should take are often uncharacteristic of the virtuous person, and thus Hursthouse’s account of right action is too narrow.
The non-virtuous need to take steps to improve themselves morally, and the fully virtuous person need not take these steps.
So Johnson argues that any virtue based account of right action will have to find a way to ground a moral obligation to improve
oneself. This paper argues that there is an account of virtue that can offer a partial solution to Johnson’s challenge, an
account where virtue is a type of practical skill and in which the virtuous person is seen as having expertise. The paper
references the account of skill acquisition developed by Hubert and Stuart Dreyfus. Their research demonstrates that novices
in a skill have to employ different strategies to act well than the strategies used by the experts, and so the ‘virtue as
skill’ thesis provides support for Johnson’s claim that the actions of the non-virtuous will differ from the virtuous. On
the other hand, their research suggests that there is no separating the commitment to improve yourself from the possession
of expertise, and so the ‘virtue as skill’ thesis has the resources for grounding the obligation to improve oneself in an
account of virtue. 相似文献