共查询到20条相似文献,搜索用时 15 毫秒
1.
R. Lanier Anderson 《Philosophical Studies》2008,137(1):91-108
Martin offers an intriguing account of nineteenth century challenges to the traditional theory of judgment as a synthesis
of subject and predicate (the synthesis theory)—criticisms motivated largely by the problem posed by existential judgments,
which need not have two terms at all. Such judgments led to a theory of “thetic” judgments, whose essential feature is to
“posit” something, rather than to combine terms (as in synthetic judgment). I argue, however, that Kant’s official definition
of judgment already implicitly recognizes the importance of positing, and that its (otherwise confusing) abstract generality
actually affords Kant’s own logic an adequate way to accommodate existential judgments within the traditional synthesis theory.
Preservation of a synthetic account of judgment is also found to be independently important for Kant’s larger aims in the
theory of cognition.
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R. Lanier AndersonEmail: |
2.
Philosophers are interested in the phenomenon of thought insertion because it challenges the common assumption that one can
ascribe to oneself the thoughts that one can access first-personally. In the standard philosophical analysis of thought insertion,
the subject owns the ‘inserted’ thought but lacks a sense of agency towards it. In this paper we want to provide an alternative
analysis of the condition, according to which subjects typically lack both ownership and authorship of the ‘inserted’ thoughts.
We argue that by appealing to a failure of ownership and authorship we can describe more accurately the phenomenology of thought
insertion, and distinguish it from that of non-delusional beliefs that have not been deliberated about, and of other delusions
of passivity. We can also start developing a more psychologically realistic account of the relation between intentionality,
rationality and self knowledge in normal and abnormal cognition.
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Matthew BroomeEmail: |
3.
4.
Gregory Landini 《Axiomathes》2009,19(2):115-142
This is a critical discussion of Nino B. Cocchiarella’s book “Formal Ontology and Conceptual Realism.” It focuses on paradoxes
of hyperintensionality that may arise in formal systems of intensional logic.
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Gregory LandiniEmail: |
5.
Antony Aumann 《Continental Philosophy Review》2009,42(2):221-248
This paper provides an account of Kierkegaard’s central criticism of the Danish Hegelians. Contrary to recent scholarship,
it is argued that this criticism has a substantive theoretical basis and is not merely personal or ad hominem in nature. In
particular, Kierkegaard is seen as criticizing the Hegelians for endorsing an unacceptable form of intellectual elitism, one
that gives them pride of place in the realm of religion by dint of their philosophical knowledge. A problem arises, however,
because this criticism threatens to apply to Kierkegaard himself. It is shown that Kierkegaard manages to escape this problem
by virtue of the humorous aspect of his work.
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Antony AumannEmail: |
6.
Olli Pyyhtinen 《Human Studies》2008,31(3):279-298
The essay discusses the philosopher and sociologist Georg Simmel’s theorizing about the individual. Whereas it is typically
within the context of the modern metropolis and the mature money economy that Simmel’s ideas have been discussed in the secondary
literature, I render those ideas in another light by addressing the ontological and existential issues crucial to his conception
of the individual. In Simmel, the individual is divided between the “what” and the “who,” between the qualities which make
one something individual and one’s non-repeatable and finite existence which makes one someone singular. I argue that whereas the first dimension can be understood sociologically, in terms of social relations, the latter
is not accessible to sociology as such, but must be treated philosophically. Therefore, if we wish to address this duality
that lies at the heart of individuality, a “philosophical turn” for sociology is called for.
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Olli PyyhtinenEmail: |
7.
Kai F. Wehmeier 《Erkenntnis》2008,69(3):363-376
Wittgensteinian predicate logic (W-logic) is characterized by the requirement that the objects mentioned within the scope
of a quantifier be excluded from the range of the associated bound variable. I present a sound and complete tableaux calculus
for this logic and discuss issues of translatability between Wittgensteinian and standard predicate logic in languages with
and without individual constants. A metalinguistic co-denotation predicate, akin to Frege’s triple bar of the Begriffsschrift, is introduced and used to bestow the full expressive power of first-order logic with identity on W-logic in the presence
of constants.
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Kai F. WehmeierEmail: |
8.
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.
相似文献
Erin EakerEmail: |
9.
Hans Sluga 《Philosophical Studies》2008,137(1):109-119
Wayne Martin’s Theories of Judgment marks a significant advance in the philosophical analysis of judgment. He understands that the domain of judgment is so large
that it allows only a selective treatment. We can expand Martin’s insight by acknowledging that this domain is, in fact, hypercomplex
and therefore unsurveyable in Wittgenstein’s sense. Martin’s treatment of judgments can, however, be extended in a number
of directions. Of particular importance is it to understand the linguistic aspect of theoretical judgments, the challenges
to the synthetic conception of judgment constituted not only by existential, but also by impersonal and negative judgments,
and the exploration of the links between the notions of judgment and truth.
相似文献
Hans SlugaEmail: |
10.
T. Parent 《Erkenntnis》2008,68(1):103-112
It is a consequence of Quine’s confirmation holism that the logical laws are in principle revisable. Some have worried this
is at odds with another dictum in Quine, viz., that any translation which construes speakers as systematically illogical is
ipso facto inadequate. In this paper, I try to formulate exactly what the problem is here, and offer a solution to it by (1)
disambiguating the term ‘logic,’ and (2) appealing to a Quinean understanding of ‘necessity.’ The result is that the different
theses in Quine’s philosophy of logic are to be situated within different contexts of inquiry.
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T. ParentEmail: |
11.
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.”
相似文献
Daniel E. FlageEmail: |
12.
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.
相似文献
Yujin NagasawaEmail: |
13.
Brendan Larvor 《Erkenntnis》2008,68(3):393-407
This article canvasses five senses in which one might introduce an historical element into the philosophy of mathematics:
1. The temporal dimension of logic; 2. Explanatory Appeal to Context rather than to General Principles; 3. Heraclitean Flux;
4. All history is the History of Thought; and 5. History is Non-Judgmental. It concludes by adapting Bernard Williams’ distinction
between ‘history of philosophy’ and ‘history of ideas’ to argue that the philosophy of mathematics is unavoidably historical,
but need not and must not merge with historiography.
相似文献
Brendan LarvorEmail: |
14.
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.
相似文献
Stewart CohenEmail: |
15.
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.
相似文献
Joke Bruinsma-de BeerEmail: |
16.
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.
相似文献
David BraunEmail: |
17.
Michael J. Walsh 《Journal of religion and health》2007,46(4):471-479
This essay argues that the prospect of health and well-being from a Buddhist perspective must take into account an understanding
of religiosity as a process of becoming, a culturally and contextually defined praxis of what and who it is we are and would
like to become. It is in this process of becoming that a space of healing is made possible. It is not simply that Buddhist
temple space is ‘good’ in some sort of clinical manner, but rather that it is active in its will to achieve a space of becoming
healthy and whole.
相似文献
Michael J. WalshEmail: |
18.
Michael Nelson 《Philosophical Studies》2007,133(3):455-471
I discuss Stalnaker’s views on modality. In particular, his views on actualism, anti-essentialism, counterpart theory, and
the Barcan formulas.
相似文献
Michael NelsonEmail: |
19.
J. Angelo Corlett 《Journal of Academic Ethics》2008,6(3):205-209
This paper amounts to a reply to Professor Donald G. Brown’s thoughtful comment on my “Ethical Issues in Journal Peer-Review”,
which appeared in this journal.
相似文献
J. Angelo CorlettEmail: |
20.
Karl Clifton-Soderstrom 《Continental Philosophy Review》2009,42(2):171-200
The return to religion in contemporary continental philosophy is characterized by a profound sense of intellectual humility.
A significant influence within this discussion is Heidegger’s anthropology of finitude in Being and Time and his later critiques of onto-theology. These critiques, however, were informed by Heidegger’s earlier phenomenology of
the lived experience of religious humility performed alongside his reading of Martin Luther’s theology. This article shows
that for Luther and Heidegger, religious humility is foremost an affection structured according to the enactment of one’s
dissimilitude from God and resulting existential tribulation. During a seminal period in his development, Heidegger’s phenomenology
of humility changed from an Eckhartian conception of detachment culminating in the unio mystica to a Lutheran conception of humiliation and Anfechtung. Heidegger’s break from a mystical phenomenology of humility parallels Luther’s own break from that tradition, and anticipates
contemporary developments in the continental philosophy of religion.
相似文献
Karl Clifton-SoderstromEmail: |