Artifacts as Conventional Objects

What underlies children's understanding of artifacts? Studies suggest that beginning around age 7, people reason about artifacts in terms of the inventor's purpose—termed the design stance. Our two studies emphasize another component of artifact understanding—the cultural nature of artifacts—by demonstrating people's sensitivity to an artifact's conventional use. In past studies participants were shown a novel artifact and told that someone invented it for a certain purpose and that later another person used it for a different purpose. Here we demonstrate that if participants are told that many people, as opposed to just one person, use an artifact differently, 5-year-olds, 7-year-olds, and adults do not strictly judge the artifact in terms of its invented purpose. We conclude that people's conceptions of artifacts are more complex and dynamic than has been suggested.     

Epistemic Objects as Interactive Loci

Contemporary process metaphysics has achieved a number of important results, most significantly in accounting for emergence, a problem on which substance metaphysics has foundered since Plato. It also faces trenchant problems of its own, among them the related problems of boundaries and individuation. Historically, the quest for ontology may thus have been largely responsible for the persistence of substance metaphysics. But as Plato was well aware, an ontology of substantial things raises serious, perhaps insurmountable problems for any account of our epistemic access to such things. Physical things are subject to change, and as such, they are poor objects of knowledge—if knowledge is to be more reliable than mere opinion. There is a reading of Plato’s Theaetetus on which knowledge may be understood as a relation between an epistemic subject and a logos, where logoi are intrinsically dialectical, and where dialectic is a kind of intersubjective activity. Insofar as this epistemology may be attributed to Plato, the project of this paper is Platonic in spirit. It is also, in a sense, Kantian, in that it divorces ontology from the search for things-in-themselves, redirecting our attention from things to objects: epistemic objects. Such objects can be understood, as Maurice Merleau-Ponty proposed, as shared by multiple subjects by virtue of their participation in an intersubjective world, constituted by what Shaun Gallagher calls “participatory sense-making.” On an epistemology constructed in this way, the fact that both epistemic objects and their subject are mutable is no obstacle to knowledge. Far-from-equilibrium systems are forever mutable; at thermodynamic equilibrium, there would be neither subject, nor object. Epistemic objects, on this picture, are metastable loci of interactive potential.     

Epimelia Heautou as Philosophical Counselling

Abstract

Philosophical counselling is practice aimed at alleviating suffering though the application of a range of philosophical skill and methods. Presupposing that critical investigation of one’s values and assumptions will be sufficient to bring about a meaningful transformation is presumptuous – both of the force of rationality, and the breadth of philosophy’s application. Self knowledge is a precursor to transformation, but not solely responsible for it. This appears to call the foundation of philosophical counseling into question. The ancient notion of epimelia heautou (care of self) attends to this concern. Care of self is a call to form a relationship of self with self. This is not a process of coming to know ourselves through reflection and analysis alone, but entails an active involvement with our very formation. I will argue that care of self is exemplar of philosophical counseling, in that it contributes to the understanding and practice of philosophical counseling in a way that significantly enriches it.     

Philosophical parrhesia as aesthetics of existence

According to some interpreters, Foucault's encounter with the Greek and Roman ethics led him to reconsider his earlier work and to turn away from politics. Drawing mostly from Foucault's last and hitherto unpublished lecture course, this paper argues that Foucault's turn to ethics should not be interpreted as a turn away from his previous work, but rather as its logical continuation and an attempt to resolve some of the outstanding questions. I argue that the 1984 lectures on parrhesia should be interpreted as Foucault's philosophical apology, as an attempt to defend himself against the charges of moral and epistemological nihilism, which were raised in response to his earlier work. In his last lectures, the Nietzschean Foucault somewhat surprisingly describes his earlier work as authentic Socratic philosophy and as ethical practice of freedom. In the conclusion, I assess the plausibility of Foucault's apology and speculate in which direction his work might have developed, had it not been cut off by his death.     

沈从文对传统文化的精神体认与审美趋向

作家的创作往往受到其民族传统文化和其生活环境的影响;沈从文作为中国现代文学史上一位独立个体人格小说大师,在他的作品中构筑了一个神秘奇幻的"湘西世界";在沈从文的"湘西世界"里,我们可以深刻地感受到沈从文对传统文化中的湘楚文化、道家文化的精神体认和审美趋向。     

力求哲学范式的及早转换 --对世纪之交哲学发展的主张

新时期的哲学已经走过了２０年的历程。如何给这２０年的哲学发展定位,如何根据这一定位来设计将来的发展,这是本文所要探讨的问题。一、哲学发展的定位评价发展中的事物,人们有一套习以为常的做法：首先是一句诸如“成绩很大、仍有问题”之类的评语,接着就是对成绩和...     

消费时代大众文化的审美伦理与哲学省思

随着经济全球化的发展,以消费主义为标志的后现代文化思潮对中国当代社会的全方位浸染已是在所难免,以情感制作与“快适伦理”为表征的“后情感主义”审美趋向日渐明朗。然而,大众文化承诺给人们的欢乐神话与身体解放,却往往陷入娱乐透支后的身心疲乏和性感聚焦后的精神空幻,形象的欲望满足取代了文化的意义追索,审美正义与文化伦理成为亟待解决的现实问题。消费时代的大众文化完全无视生命中的“痛苦”、“严肃”、“庄严”与“意志”一端,沉溺于“人生幻觉”“瞬间的快感”,在世俗娱乐中丧失起码的自知与清明,不但以“媚俗”为荣甚至以“恶俗”为乐,踏越了文化伦理的底线,使中国文化道统愈陷困境。     

Aesthetics as a Philosophical Discipline in Bulgaria

Studies in East European Thought -     

Causation as a Philosophical Relation in Hume

By giving the proper emphasis to both radical skepticism and naturalism as two independent standpoints in Hume, I wish to propose a more satisfactory account of some of the more puzzling Humean claims on causation. I place these claims alternatively in either the philosophical standpoint of the radical skeptic or in the standpoint of everyday and scientific beliefs. I characterize Hume's radical skeptical standpoint in relation to Hume's perceptual model of the traditional theory of ideas, and I argue that Hume's radical skeptical argument concerning our causal inferences is inextricably linked to his skeptical argument concerning our idea of a necessary connection between cause and effect. I discuss Hume's naturalistic account of the origin of our idea of necessity and offer a new reading of Hume's two "definitions" of cause. I argue along the way against central aspects of two opposing styles of interpretation—Norman Kemp Smith's and Annette Baier's, on the one hand, and Robert Fogelin's, on the other—that in my view do not appreciate the mutual autonomy of radical skepticism and naturalism in Hume.     

Moral Judgment as a Predictor of Enjoyment of Crime Drama

The goal of the study is to better understand the relationship between factors involved in moral judgment of entertainment and the enjoyment of crime drama. After completing numerous social-justice measures, the 139 participants viewed one of two clips from a crime-punishment movie and then responded to survey items regarding their enjoyment of the clip. The clips differed in the type of crime presented. It was predicted that the different crimes would elicit different levels of moral judgment about the punishments for those crimes, which would then impact enjoyment. Although the levels of enjoyment reported for the two clips were similar, enjoyment was predicted by different factors of moral judgment in each condition, as predicted. The results lend further support to disposition theory and the integrated model of crime-drama enjoyment, as well as identify factors of moral reasoning that consistently serve as predictors of crime-drama enjoyment.     

Communication of Confidence as a Determinant of Group Judgment Accuracy

The performance of interacting groups is often viewed as a function of the groups' ability to identify and weight their better members' judgments (Einhorn, Hogarth, & Klempner, 1977). Accurate identification of the best group member is facilitated by individuals accurately assessing confidence in their own individual judgments and accurately communicating their confidence during group interaction (Sniezek & Henry, 1989). This paper examines the communication of confidence in interacting groups in two ways: by observing the performance of interacting groups for which confidence is anticipated to be communicated with high accuracy, and by observing the effects of changes in the group interaction setting that vary group members' ability to communicate confidence. This is achieved by examining the performance of a special type of interacting group, a laboratory financial market, that encourages relatively accurate communication of confidence and that can be modified to manipulate the extent to which confidence can be communicated. Results reveal generally high performance of groups which interact in settings that are conducive to communication of confidence, and significant learning from the interaction process by all group members (including the best member). Results also indicate a significant decrease in the performance of groups whose ability to communicate confidence during interaction is reduced.