共查询到20条相似文献,搜索用时 15 毫秒
1.
Timothy P. Daniels 《Contemporary Islam》2007,1(3):231-246
Muslim liberals, moderates, and radical “jihadists,” together with the Indonesian government, condemned Danish caricatures of Prophet Muhammad as insulting and hateful. However,
the form of protest of these diverse segments of Indonesian Muslims was shaped by their ideological frameworks and political
agendas. The “mainstream” of Indonesia’s increasingly radical “moderate” Muslim community, as represented by Nahdlatul Ulama,
Muhammadiyah, and the Justice and Prosperity Party (PKS), squarely condemned the images within their particular perspectives,
while distancing themselves from the “anarchist” radical demonstrators. The Liberal Islam Network (JIL), dedicated to fighting
against “fundamentalists,” pointed out the role of detrimental fundamentalisms around the world. Several small radical groups,
MMI, FPI and HTI actively staged street demonstrations fitting this case into their ideological framework of jihad, defending Islam, and/or striving for an Islamic state. These varied responses are better understood as integral to ongoing
processes of radicalization, liberalization, and cultural and politico-jural Islamization.
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Timothy P. DanielsEmail: |
2.
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.”
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Daniel E. FlageEmail: |
3.
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.
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David BraunEmail: |
4.
This study investigated whether preservice teachers’ attitudes surrounding school grade labels influenced interpretations
and recall of children’s classroom behavior using the automatic attitude activation model (Fazio, In R. M. Sorrentino & E.
T. Higgins (Eds.), Handbook of motivation and cognition: Foundations of social behavior, 1986) as a theoretical framework. Participants were randomly assigned to one of three conditions: The expectation of viewing
a video of children in schools labeled as “A,” “F,” or “typical” as a result of the school’s aggregated student performance
on standardized tests. Results indicated that participants who believed that they were viewing a video of an “F” classroom
recalled more negative and fewer positive behaviors compared to the “typical” classroom. Likewise, there was a trend for participants
to recall more negative and fewer positive behaviors when viewing a video of an “F” compared to an “A” school. Therefore,
negative attitudes about a school label of “F” biased preservice teachers’ perceptions and memories of children’s classroom
behaviors.
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Tracy LinderholmEmail: |
5.
Anti-Autonomism Defended: A Reply to Hill 总被引:1,自引:0,他引:1
Stephen Maitzen 《Philosophia》2008,36(4):567-574
In the current issue of this journal, Scott Hill critiques some of my work on the “is”-“ought” controversy, the Hume-inspired
debate over whether an ethical conclusion can be soundly, or even validly, derived from only non-ethical premises. I’ve argued
that it can be; Hill is unconvinced. I reply to Hill’s critique, focusing on four key questions to which he and I give different
answers.
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Stephen MaitzenEmail: |
6.
Stacy Lee Burns 《Human Studies》2009,32(2):109-131
This paper examines the intersection of technical law and common sense reasoning in small claims arbitration, a distinctive
and increasingly prevalent kind of legal work. Following (Garfinkel, Ethnomethodology’s program: Working out Durkheim’s aphorism, 2002), the study explores the “reform of technical reason” and what a “just outcome” means by focusing on the arbitration of actual
small claims cases and how technical-legal and non-technical/informal resources are brought into alignment to produce dispute
resolution. The arbitrator elicits discussions that establish consensual and commonplace formulations of “the case,” formulations
that foreshadow its disposition as technical matters of law. The research demonstrates how formal structures of equity, evenhandedness,
and decisions without bias have their production in vivo, and how a just and fair course becomes a “just outcome.”
相似文献
Stacy Lee BurnsEmail: |
7.
In the Shadow Side of Hope: Charisma and Mutuality in the Pastoral Care of Men with Tendencies Toward Affective Disturbance 总被引:1,自引:1,他引:0
Douglas B. Olds 《Pastoral Psychology》2008,56(6):593-608
This paper explores dialectical relationships between affective mental disturbance and religious development in men. It then
proposes a form of pastoral engagement—the mutual encounter—with men so afflicted. In care giving, the pastor may draw on
his or her own charismatic endowment to solicit the recognition of the same within the care seeker, all the while respecting
a man’s attenuating psychosocial need for communicative boundaries and privacy. Both pastor and care seeker may engage the
care process as a mutual, continuing, and dialogic quest for authentic Christian relationship, charisma, and selfhood where each serves as “guide”
and “messenger.”
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Douglas B. OldsEmail: |
8.
In this paper, we examine Shaun Gallagher’s project of “naturalizing” phenomenology with the cognitive sciences: front-loaded phenomenology (FLP). While we think it is a productive proposal, we argue that Gallagher does not employ genetic phenomenological methods in his execution of FLP. We show that without such methods, FLP’s attempt to locate neurological
correlates of conscious experience is not yet adequate. We demonstrate this by analyzing Gallagher’s critique of cognitive
neuropsychologist Christopher Frith’s functional explanation of schizophrenic symptoms. In “constraining” Gallagher’s FLP
program, we discuss what genetic phenomenological method is and why FLP ought to embrace it. We also indicate what types of
structures a genetically modified FLP will consider, and how such an approach would affect the manner in which potential neurological correlates of conscious
experience are conceptually understood and experimentally investigated.
相似文献
Kyle Powys WhyteEmail: |
9.
Mark E. Jonas 《Studies in Philosophy and Education》2009,28(2):153-169
In this paper, I argue that Friedrich Nietzsche’s concept of self-overcoming has been largely misinterpreted in the philosophy
of education journals. The misinterpretation partially stems from a misconstruction of Nietzsche’s perspectivism, and leads
to a conception of self-overcoming that is inconsistent with Nietzsche’s educational ideals. To show this, I examine some
of the prominent features of the so-called “debate” of the 1980s surrounding Nietzsche’s conception of self-overcoming. I
then offer an alternative conception that is more consistent with Nietzsche’s thought, and provides a more nuanced understanding
of Nietzsche’s “anti-democratic” pedagogy. Ultimately, I argue that while Nietzsche’s educational philosophy is not egalitarian,
it can be effectively utilized in “democratic” classrooms, assuming his concept of self-overcoming is properly construed.
相似文献
Mark E. JonasEmail: |
10.
Igor Douven 《Philosophical Studies》2009,144(3):361-375
It is widely believed that the so-called knowledge account of assertion best explains why sentences such as “It’s raining
in Paris but I don’t believe it” and “It’s raining in Paris but I don’t know it” appear odd to us. I argue that the rival
rational credibility account of assertion explains that fact just as well. I do so by providing a broadly Bayesian analysis
of the said type of sentences which shows that such sentences cannot express rationally held beliefs. As an interesting aside,
it will be seen that these sentences also harbor a lesson for Bayesian epistemology itself.
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Igor DouvenEmail: |
11.
Giolo Fele 《Human Studies》2008,31(3):299-322
The aim of my paper is twofold. First, I show how the notion of phenomenal field can be used to examine, describe and understand
particular collective patterns pertaining to the everyday domain of our common social experience. Secondly, I outline the
role of the notion of “phenomenal field” in ethnomethodology. I briefly discuss Gurwitsch’s notion of functional meaning. After presenting the argument, I show “the locally achieved ordinariness of a common task”, that is the lining up of the
player of the two teams in the pitch, as an embodied coherence of figural contexture in its empirical perceptual details, as Garfinkel says.
相似文献
Giolo FeleEmail: |
12.
Gregg Lambert 《Sophia》2008,47(3):293-310
This article responds to the question of the ‘implicit and presupposed theological turn of phenomenology’ by providing a close
reading of Jacques Derrida’s Le Toucher—Jean-Luc Nancy (2000 French/2005 English translation), particularly concerning what Derrida alludes to as ‘the Christian thinking of the
flesh’ in the French phenomenological tradition post-Husserl. In reading Derrida’s own text, the article identifies and then
performs a ‘cryptonomy’ of references to the ‘Christian body,’ and of the ‘return of religion.’ The article also focuses on
the more recent writings of Jean-Luc Nancy, especially Corpus (2000 French), concerning the body and its relationship to the concept of corporality (Leiblichkeit) from Husserl’s Ideas II.
相似文献
Gregg LambertEmail: |
13.
14.
Fred J. Kauffeld 《Argumentation》2009,23(2):239-257
The pragmatics underlying Paul Grice’s analysis of utterance-meaning provide a powerful framework for investigating the commitments
arguers undertake. Unfortunately, the complexity of Grice’s analysis has frustrated appropriate reliance on this important
facet of his work. By explicating Cicero’s use of apostrophe in his famous “First Catilinarian” this essay attempts to show
that a full complex of reflexive gricean speaker intentions in essentially to seriously saying and meaning something.
相似文献
Fred J. KauffeldEmail: |
15.
To build a true conscious robot requires that a robot’s “brain” be capable of supporting the phenomenal consciousness as human’s
brain enjoys. Operational Architectonics framework through exploration of the temporal structure of information flow and inter-area
interactions within the network of functional neuronal populations [by examining topographic sharp transition processes in
the scalp electroencephalogram (EEG) on the millisecond scale] reveals and describes the EEG architecture which is analogous
to the architecture of the phenomenal world. This suggests that the task of creating the “machine” consciousness would require
a machine implementation that can support the kind of hierarchical architecture found in EEG.
相似文献
Andrew A. FingelkurtsEmail: |
16.
In trying to control various aspects concerning utterance production in multi-party human–computer dialogue, argumentative
considerations play an important part, particularly in choosing appropriate lexical units so that we fine-tune the degree
of persuasion that each utterance has. A preliminary step in this endeavor is the ability to place an ordering relation between semantic
forms (that are due to be realized as utterances, by the machine), concerning their persuasion strength, with respect to certain
(explicit or implicit) conclusions. Thus, in this article, we propose a mechanism for assessing utterances, in terms of their
argumentative force. The framework designed conflates insights from Asher and Lascarides’ SDRT (“Segmented Discourse Representation Theory”),
and from Anscombre and Ducrot’s AT (“Argumentation Theory”). These mechanisms are included in a language generation component
of a multi-party dialogue system for book reservation applications (i.e., a “virtual librarian”), and thus evaluated via typical
human–machine conversations.
相似文献
Jean CaelenEmail: |
17.
Jenny Slatman 《Phenomenology and the Cognitive Sciences》2009,8(3):321-342
This article provides a phenomenological analysis of the difference between self-recognition and recognition of another, while
referring to some contemporary neuroscientific studies on the rubber hand illusion. It examines the difference between these
two forms of recognition on the basis of Husserl’s and Merleau-Ponty’s work. It argues that both phenomenologies, despite
their different views on inter-subjectivity, allow for the specificity of recognition of another. In explaining self-recognition,
however, Husserl’s account seems less convincing. Research concerning the rubber hand illusion has confirmed that self-recognition
involves more than an immediate experience of oneself. Merleau-Ponty’s later work, describing self-recognition as the result
of assimilative identification, will be used to explain the possibility of illusion between one’s “hereness” and “thereness”.
The possibility of this illusion is inherent to self-recognition, while it is lacking in recognition of another.
相似文献
Jenny SlatmanEmail: |
18.
Adrian Haddock 《Philosophia》2008,36(4):483-493
Arthur C. Danto’s Analytical Philosophy of History has a Kantian ambition: to state the conditions that make historical knowledge possible and to show “the unhappy destiny”
that attends attempts to extend modes of representation beyond these conditions. Even though Danto’s book fails to achieve
this ambition, it succeeds in making a number of important—if neglected—suggestions in the course of its attempt. One concerns
the significance of the progressive tense for our thinking about human agency. Another concerns the way agency can impact
negatively on the possibility of foreknowledge.
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Adrian HaddockEmail: |
19.
Julie Kuhlken 《Continental Philosophy Review》2007,40(1):17-30
Heidegger’s essays “The Origin of the Work of Art” and “The Question Concerning Technology” provide a revealing insight into
the importance of exemplarity to artworks. Originally the notion that exemplarity is essential to art is Kantian: As Kant
puts it, since originality can produce “original nonsense, [beautiful art’s] products must be models, i.e. exemplary.” However, what Heidegger recognizes is that even if exemplarity allows us to take art seriously in spite of its excesses,
it exposes the artwork to new dangers: on the one hand, to the “world withdrawal of the work” as occurs in consignment to
the museum shelf, and on the other, to the conditions of Enframing as “challenging-forth,” under which art is taken as a means to an end—dangers which point to the division of artworks between
“fine” art and “popular” art. Since Heidegger’s approach favors the former, we will try to gain new critical insight by considering
his arguments in the light of a “popular” work that allows us to formulate an exemplarity of popular art as the necessary
complement to that of traditional art. By means of an understanding of the exemplarities (in the plural) of artworks, we will be able to reconsider the significance of Heidegger’s notions of reliability, Enframing, and poiesis for our current technological conditions.
相似文献
Julie KuhlkenEmail: |
20.
Richard B. Day 《Pastoral Psychology》2006,54(6):535-544
The following paper proposes a viewpoint regarding the working assumptions, theology and practice for an “incarnational” psychology or “Christian psychology,” particularly with regard to psychotherapy. This essay is primarily meant to be an affirmation and guide for those Christian psychologists and others working in the allied professions. However, both veteran theorists and newcomers to such inquiry will benefit from this essay. Discussion begins with the dynamic of surrendering and receiving a personal relationship with Jesus Christ. The understanding of the unique person as soul: in mind, body, life and spirit is discussed. In addition, the working of the incarnate Holy Spirit is elaborated for both therapist and patient in the regenerative and therapeutic process. Psychopathology is reframed in reference to the Judeo-Christian revelation of sin and evil. In addition, truth, falsity and psychopathology are considered in light of the essentially regenerated man/woman or “new creation” in Christ. Some practical examples for psychotherapeutic intervention are offered, including the unique role of the Christian psychologist and his or her relationship with both patient and Christ. Seven major assumptions of “incarnational” or Christian psychology, which diverge from purely secular (psychological) theory and practice, are presented. Lastly, Christian psychology is distinguished from both “integrated” psychology and theology; and Biblical counseling.
相似文献
Richard B. DayEmail: |