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1.
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.
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Julie KuhlkenEmail: |
2.
Nathan Salmon 《Philosophical Studies》2008,141(2):263-280
Jeffrey King’s principal objection to the direct-reference theory of demonstratives is analyzed and criticized. King has responded
with a modified version of his original argument aimed at establishing the weaker conclusion that the direct-reference theory
of demonstratives is either incomplete or incorrect. It is argued that this fallback argument also fails.
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Nathan SalmonEmail: |
3.
In this article, we critique two theoretical positions that analyze the place of emotions in education: the psychological
strand and the cultural feminist strand. First of all, it is shown how a social control of emotions in education is reflected
in the combination of psychological and cultural feminist discourses that function to govern one’s self effectively and efficiently.
These discourses perpetuate an assumed divide between the rational and the emotional, and reinforce the existing power hierarchies
and the status quo of stereotypes about the role of emotion in education. Then we use the Foucauldian notions of parrhesia
and care of the self to suggest alternative ways of thinking about emotions in education. Instead of campaigning for one side
or the other of the rational/emotional divide, we suggest that it may be more interesting and fruitful to examine the particular
ways discourses of emotion in education construct their own brand of parrhesia.
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Michalinos ZembylasEmail: |
4.
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: |
5.
James D. Marshall 《Studies in Philosophy and Education》2007,26(1):67-75
First I would like to thank Clarence Joldersma for his review of our Poststructuralism, Philosophy, Pedagogy (Marshall, 2004-PPP). In particular, I would thank him for his opening sentence: “[t]his book is a response to a lack.” It
is the notion of a lack, noted again later in his review, which I wish to take up mainly in this response. Rather than defending
or elaborating our particular contributions to PPP—the latter would be a great indignity to my colleagues as I would not write
over them—I will take the opportunity to develop the theme of a lack, as I believe that Joldersma has raised a very important issue. But first I will respond briefly to some of Joldersma’s general
and opening statements about the book, and my philosophical position in particular.
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James D. MarshallEmail: |
6.
Jaan Valsiner 《Integrative psychological & behavioral science》2009,43(1):1-21
Since the new beginning in 2007 of Integrative Psychological & Behavioral Science we have brought out to the open both the reasons why the ever-widening research enterprise in psychology has largely failed
to produce general knowledge, and to point to promising new directions in the field. The post-modernist turn in psychology
is now over, and it is an interesting task to return to creating a universal science of psychology that is context-sensitive,
and culture-inclusive. The latter goal entails a renewed focus upon qualitative analyses of time-based processes, close attention
to the phenomena under study, and systematic (single-system-based—usually labeled idiographic) focus in empirical investigations. Through these three pathways centrality of human experiencing of culturally constructed
worlds is restored as the core of psychological science. Universal principles are evident in each and every single case. Transcending
post-modernist deconstruction of science happens through active international participation and a renewed focus on creating
general theories. Contemporary psychology is global in ways that no longer can any country’s socio-political world view dominate
the field. Such international equality of contributions grants innovation of the core of the discipline, and safeguards it
against assuming any single cultural myth-story as the axiomatic basis for the discipline.
Jaan Valsiner is the Editor-in-Chief of this Journal, as well as of Sage Journal Culture & Psychology (since 1995). He concentrates in his work on the relevance of theory in psychology. 相似文献
Jaan ValsinerEmail: |
Jaan Valsiner is the Editor-in-Chief of this Journal, as well as of Sage Journal Culture & Psychology (since 1995). He concentrates in his work on the relevance of theory in psychology. 相似文献
7.
Censure Theory <Emphasis Type="Italic">Still</Emphasis> Best Accounts for Punishment of the Guilty: Reply to Montague 总被引:1,自引:1,他引:0
T. Metz 《Philosophia》2009,37(1):113-123
In an article previously published in this journal, Phillip Montague critically surveys and rejects a handful of contemporary
attempts to explain why state punishment is morally justified. Among those targeted is one of my defences of the censure theory
of punishment, according to which state punishment is justified because the political community has a duty to express disapproval
of those guilty of injustice. My defence of censure theory supposes, per argumentum, that there is always some defeasible moral reason for the state to proportionately punish the guilty, and then demonstrates
that censure theory best entails and explains this intuition. Montague does not question the intuition, but instead argues
that three rival theories of punishment, including his societal-defence view, account for it to no worse a degree than my
censure theory. In this article I defend my initial argument, noting resources for its defence that Montague does not appreciate
and that, I maintain, provide those who believe that there is always pro tanto injustice in the state failing to proportionately punish the guilty reason to adopt censure theory over all competitors,
including Montague’s societal-defence theory.
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T. MetzEmail: |
8.
Antonio Calcagno 《Continental Philosophy Review》2008,41(1):59-72
This article seeks to present for the first time a more systematic account of Edith Stein’s views on death and dying. First,
I will argue that death does not necessarily lead us to an understanding of our earthly existence as aevum, that is, an experience of time between eternity and finite temporality. We always bear the mark of our finitude, including
our finite temporality, even when we exist within the eternal mind of God. To claim otherwise, is to make identical our eternity
with God’s eternity, thereby undermining the traditional Scholastic argument, which Stein holds, that there is no real relation
between the being (and, therefore, (a)temporality) of God and the being of human persons. Second, I will argue that Stein
excludes the category of potentiality from her discussion of death as a relation between the fullness or actuality of being
and nothingness. In fact, death is more a relation between possibility/potentiality and nothingness than a relation between
actual fullness and nothingness. What Stein describes as fullness ought to be read as potential.
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Antonio CalcagnoEmail: |
9.
Ernest Sosa 《Philosophical Studies》2009,144(1):137-147
Paul Boghossian discusses critically my account of intuition as a source of epistemic status. Stewart Cohen takes up my views
on skepticism, on dreams, and on epistemic competence and competences and their relation to human knowledge. Hilary Kornblith
focuses on my animal/reflective distinction, and, along with Cohen, on my comparison between how dreams might mislead us and
how other bad epistemic contexts can do so. In this paper I offer replies to my three critics.
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Ernest SosaEmail: |
10.
Brendan O’Sullivan 《Philosophia》2008,36(4):531-544
In “Max Black’s Objection to Mind–Body Identity,” Ned Block seeks to offer a definitive treatment of property dualism arguments
that exploit modes of presentation. I will argue that Block’s central response to property dualism is confused. The property
dualist can happily grant that mental modes of presentation have a hidden physical nature. What matters for the property dualist
is not the hidden physical side of the property, but the apparent mental side. Once that ‘thin’ side is granted, the property
dualist has won. I conclude that although Block is wrong to think that the property dualist must argue for so-called thin
mental properties, Block, and the physicalist, are able to resist property dualism. But any attempt to bolster this resistance
and do more than dogmatically assert the crucial identity runs a serious risk of undermining the physicalism it is meant to
save.
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Brendan O’SullivanEmail: |
11.
Sor-hoon Tan 《Sophia》2007,46(1):99-102
Learning from Chinese Philosophies explores early Confucianism and Daoism in order to engage today’s problems. By bringing into thoughtful play Confucian ideas
of self and society and Daoist understanding of situated self, the author uses the debate between the two philosophies to
argue for her understanding of Confucian moral thinking and Daoist metaethics. According to Lai, Daoist metaethics question
dichotomous frameworks and discuss the unity of opposites enabling dynamic interplay of nonantagonistic polarities. Lai not
only rejects comparisons of Confucianism to consequentialist and deontological moral theories, but also the view that Confucian
ethics is a form of virtue ethics. Instead, she argues that the Analects is a manual for moral decision making that requires skills “to unravel and analyse the complex features of particular situations
and to pick out those which are morally relevant.” Together, Confucianism and Daoism offer views of interdependent relationality
that help to reconceptualize contemporary problems and criticize existing thinking and practices. Lai applies what she has
learned from these two Chinese philosophies in a critique of feminist care ethics. Despite a few flaws, this is a clearly
written work with stimulating interesting ideas and it lives up to the promise of demonstrating the continued relevance of
Chinese philosophies.
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Sor-hoon TanEmail: |
12.
John B. Brough 《Husserl Studies》2008,24(3):177-191
A fruitful way to approach The Idea of Phenomenology is through Husserl’s claim that consciousness is not a bag, box, or any other kind of container. The bag conception, which
dominated much of modern philosophy, is rooted in the idea that philosophy is restricted to investigating only what is really
immanent to consciousness, such as acts and sensory contents. On this view, what Husserl called “the riddle of transcendence”
can never be solved. The phenomenological reduction, as Husserl develops it in The Idea of Phenomenology, opened up a new and broader sense of immanence that embraces the transcendent, making it possible both to solve the riddle
and to escape the bag conception once and for all. The essay will discuss ways in which this new conception of immanence is
tied to the key Husserlian themes of appearance, phenomenon, essence, seeing or intuiting, and constitution.
相似文献
John B. BroughEmail: |
13.
Matthew A. Jarrett Jennifer C. Wolff Thomas H. Ollendick 《Journal of psychopathology and behavioral assessment》2007,29(3):159-168
Examined the concurrent validity of the attention-deficit/hyperactivity disorder (ADHD) module of the Anxiety Disorders Interview
Schedule for DSM-IV, Child and Parent versions (ADIS-C/P). One hundred eighty-four clinic-referred children were categorized into three ADIS-generated
groups: No diagnosis of ADHD (No ADHD; n = 63), parent-only diagnosis of ADHD (Parent Only; n = 81), and parent plus child diagnosis of ADHD (Parent + Child; n = 40). The groups were compared on demographics, comorbid diagnoses, parent and child-report measures, and a computerized
test of attention. Results support the concurrent validity of the ADIS ADHD module and highlight the positive relationship
between internalizing symptomatology and parent-child agreement on ADHD diagnoses. The clinical implication of this study
is that parent-child agreement on ADHD may serve as a marker of internalizing symptomatology. Future research on child self-perceptions
is suggested in developing treatments for this internalizing ADHD group.
相似文献
Thomas H. OllendickEmail: |
14.
Michael McKenna 《Philosophical Studies》2008,139(1):29-37
In “Control, Responsibility, and Moral Assessment” Angela Smith defends her nonvoluntarist theory of moral responsibility
against the charge that any such view is shallow because it cannot capture the depth of judgments of responsibility. Only
voluntarist positions can do this since only voluntarist positions allow for control. I argue that Smith is able to deflect
the voluntarists’ criticism, but only with further resources. As a voluntarist, I also concede that Smith’s thesis has force,
and I close with a compromise position, one that allows for direct moral responsibility for the nonvoluntary, but also incorporates
a reasonable control condition.
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Michael McKennaEmail: |
15.
16.
Alessandro Giovannelli 《Philosophia》2007,35(2):117-127
The goal of this paper is methodological. It offers a comprehensive mapping of the theoretical positions on the ethical criticism
of art, correcting omissions and inadequacies in the conceptual framework adopted in the current debate. Three principles
are recommended as general guidelines: ethical amenability, basic value pluralism, and relativity to ethical dimension. Hence
a taxonomy distinguishing between different versions of autonomism, moralism, and immoralism is established, by reference
to criteria that are different from what emerging in the current literature. The mapping is then proved capable of (1) locating
the various theories that have been proposed so far and clarifying such theories’ real commitments, (2) having the correct
relationship with actual art making and art criticism practices, and (3) showing the real weight of the alleged counter-example
to a moralist position of a work that succeeds artistically because of its immorality.
相似文献
Alessandro GiovannelliEmail: |
17.
David Phillips 《Ethical Theory and Moral Practice》2007,10(5):457-468
I argue that John Mackie’s treatment of practical reason is both attractive and unjustly neglected. In particular, I argue
that it is importantly different from, and much more plausible than, the kind of instrumentalist approach famously articulated
by Bernard Williams. This matters for the interpretation of the arguments for Mackie’s most famous thesis: moral scepticism,
the claim that there are no objective values. Richard Joyce has recently defended a version or variant of moral scepticism
by invoking an instrumentalist theory like Williams’. I argue that this is a serious strategic mistake.
相似文献
David PhillipsEmail: |
18.
A Communicative Conception of Moral Appraisal 总被引:1,自引:1,他引:0
Jules Holroyd 《Ethical Theory and Moral Practice》2007,10(3):267-278
I argue that our acts of moral appraisal should be communicative. Praise and blame should communicate, to the appraised, information
about their status and competences as moral agents; that they are recognised by the appraiser as a competent moral agent,
and thus a legitimate candidate for appraisal. I argue for this thesis by drawing on empirical data about factors that can
affect motivation. On the basis of such data, I formulate a constraint, and argue that two prominent models of moral appraisal
– a consequentialist model and Wallace’s ‘evaluative response’ model – violate this constraint. The model that I propose –
the communicative conception of appraisal – does not violate this constraint. This conception, I argue, can provide a fuller
picture of the role of appraisals in deepening agents’ commitment to moral norms. On this model, praise and blame has not
only an evaluative component, but also communicates to the agent competence affirming information.
相似文献
Jules HolroydEmail: |
19.
Kasper Lippert-Rasmussen 《Res Publica》2009,15(2):165-178
Agent-relative restrictions prohibit minimizing violations: that is, they require us not to minimize the total number of their
violations by violating them ourselves. Frances Kamm has explained this prohibition in terms of the moral worth of persons,
which, in turn, she explains in terms of persons’ high moral status as inviolable beings. I press the following criticism
of this account: even if minimizing violations are permissible, we need not have a lower moral status provided other determinants
thereof boost it. Thus, Kamm’s account is incomplete at best. And when, to address this incompleteness, it is insisted that
our moral worth derives from specific moral statuses, the inviolability account comes to seem deficient because it begs the
question against those who are not initially persuaded that minimizing violations are impermissible.
相似文献
Kasper Lippert-RasmussenEmail: |
20.