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1.
Nathan Eric Dickman 《Sophia》2009,48(3):267-279
With almost a century of historical distance between Heidegger’s retrieval of the question of being and contemporary concern
about the Other, we have accrued invaluable experiences for critical leverage about what it is to ask one another questions.
I offer a sketch aimed at adapting Tillich’s theological system grounded in existential questioning to today by juxtaposing
him with Levinas’ philosophical ethics. Tillich and Levinas provide motive for reflection on the topic of questioning in particular.
In the case of Tillich, questions constitute a crucial moment in the dialogue between our contemporary existential situation
and religious symbols, or in what he called the ‘method of correlation.’ Furthermore, Tillich locates in the very structure
of questioning the germ of our participation in our essential nature despite existential disruption. Beneath his more provocative
and prophetic discourse on the absolute desolation and height of the Other, Levinas sees in questions a different kind of
possibility. It is not our essential and existential selves, but oneself and the absolutely Other who come together in the
question yet retain their infinite difference. Heidegger is the immediate predecessor from whom both Tillich and Levinas inherit
a predilection for reflection on questioning. What is at stake is not merely the legacy of Heidegger’s construal of questioning,
but, more importantly here, the fundamental sources Tillich and Levinas posit as the origin of our questioning. 相似文献
2.
S. Montgomery Ewegen 《Continental Philosophy Review》2010,43(4):509-523
By way of an interaction with Kierkegaard’s Point of View, this paper attempts to show the extent to which Kierkegaard’s Repetition was a poetic repetition of his own life. By comparing several of his published texts with journal entries and letters to
friends, this paper traces the extent and degree of Kierkegaard’s poetic reflection and corresponding lack of existential
immediacy. At its most extreme, this paper argues that Kierkegaard did not really exist in the typical sense of the term;
or, more precisely, that he only existed as a poetic repetition, an apotheosized ideal. Kierkegaard lived only insofar as
he wrote himself into poetry. 相似文献
3.
How to Define a Number? A General Epistemological Account of Simon Stevin’s Art of Defining 总被引:1,自引:0,他引:1
Jurgen Naets 《Topoi》2010,29(1):77-86
This paper explores Simon Stevin’s l’Arithmétique of 1585, where we find a novel understanding of the concept of number. I will discuss the dynamics between his practice and
philosophy of mathematics, and put it in the context of his general epistemological attitude. Subsequently, I will take a
close look at his justificational concerns, and at how these are reflected in his inductive, a postiori and structuralist
approach to investigating the numerical field. I will argue that Stevin’s renewed conceptualisation of the notion of number
is a sort of “existential closure” of the numerical domain, founded upon the practice of his predecessors and contemporaries.
Accordingly, I want to make clear that l’Aritmetique have to be read not as an ontological analysis or exploration of the numerical field, but as an explication of a mathematical
ethos. In this sense, this article also intends to make a specific contribution to the broader issue of the “ethics of geometry.” 相似文献
4.
Durham IA 《Journal of religion and health》2011,50(1):132-144
Drawing on Donald Capps’ discussion in Men
and
Their
Religion (2000) on the development of the melancholy self in early childhood and the emergence of three religious impulses as a consequence
of its development (the religions of honor, hope, and humor), this article focuses on the early childhood experience of Richard
Pryor and the role that the religion of humor plays in helping him cope with these experiences. Particular attention is given
to his grandmother’s paradoxical role in his life and his identification of her as his spiritual mother. 相似文献
5.
Donald Capps 《Pastoral Psychology》2009,58(4):325-335
This article focuses on Erik H. Erikson’s case of a theological student on the borderline of psychosis. The case, presented
in a lecture published in Insight and Responsibility (1964, pp. 47–80), was important to Erikson for two important reasons: It enabled him to gain confidence in his capacity to help
young adults and convinced him that he was not being disloyal to Freud by focusing on patients’ religious experiences. His
presentation of the case focuses on an enigmatic dream image that caused the patient to believe that he was losing his mind
but that, when interpreted, led to a breakthrough in his therapy and eventual recovery of his mental health. The springboard
for his study of Martin Luther, this case illustrates the three primary religious images that Erikson identifies in Young Man Luther (1958): the maternal matrix, the paternal voice, and the pure self. It also illustrates how the timely appearance of a new person
in one’s life may have enormous therapeutic value. 相似文献
6.
Cunguang Lin 《Frontiers of Philosophy in China》2007,2(4):533-546
Communicating with Confucius based on our own hermeneutical context, and reading the Analects as a text of philosophical hermeneutics, it can be concluded that as an epochal thinker, the contribution of Confucius’ thought
is that it initiated a humanistic moral ideal with cultural upbringing as its core. Based on this consciousness of humanistic
moral ideal, Confucius thought and dealt positively with the human existential plight and social political problems that he
faced during his own time, and his thought is more creative than conservative.
Translated by Mi Li from Guanzi Xuekan 맜子学刊 (Guanzi Jouranl), 2006, (1): 69–74 相似文献
7.
Jan-H. Schneider 《Studies in Philosophy and Education》2000,19(1-2):69-82
The present article on John Dewey aims at pursuing the traces of the reception of Dewey’s work in France. It is intended as
a survey of the writers who have taken note of Dewey and his ideas, and is meant to function as a sort of additive inventory,
with no claim to comprehensiveness. Some of the articles mentioned were unfortunately unavailable for direct examination and
are thus listed merely for purposes of information.
Although the educational and philosophical writings of John Dewey are actually indivisible, Dewey’s oeuvre has not been read
in France and Europe generally as of a piece, but has largely been registered in terms of those parts which have relevance
to education and teaching. Indicative of this is the fact that it took until 1975 forDemocracy and Education (1916)-the book which, in Dewey’s own view, most clearly presented his linking of pedagogy and philosophy (Delledalle, 1975;
Suhr, 1994) — to be published in France. Gérard Delledalle, the translator ofDemocracy and Education, is the only person so far in France to have dealt systematically with the whole of Dewey’s writings. He has translated other
works by Dewey and has written several books on him, dealing expressly with Dewey’s philosophy of pragmatism as the foundation
of his theory of education.
It is actually inadequate to restrict the reception of Dewey’s work to France alone. Rather, one should speak of francophone
Europe, for the first translations of Dewey’s educational writings into French were made by Adolphe Ferrière, Ovide Decroly
and édouard Claparède — a Swiss, a Belgian, and a Frenchman. It was thanks to them that Dewey’s thoughts on education began
to make an impact on the francophone movement for school reform in the early twentieth century.
Discussion of his theory of education is typified in France as well by a division into proponents of a concept of ‘learning
by doing’ indebted to Dewey (particularly in France) and representatives of authoritarian forms of education, which reject
Dewey. Although French thought has not yet concerned itself closely with pragmatism, Dewey’s opponents believed (and still
believe) that they could denounce him and his theories simply by levelling the charge of “pragmatism.” This dualistic mode
of thinking which appears to be deeply rooted in France has proved to be an obstacle to the reception of Dewey and has led
to neglect and rejection of his theories. 相似文献
8.
Montgomery Link 《Synthese》2009,166(1):41-54
In his Tractatus Logico-Philosophicus Ludwig Wittgenstein (1889–1951) presents the concept of order in terms of a notational iteration that is completely logical
but not part of logic. Logic for him is not the foundation of mathematical concepts but rather a purely formal way of reflecting
the world that at the minimum adds absolutely no content. Order for him is not based on the concepts of logic but is instead
revealed through an ideal notational series. He states that logic is “transcendental”. As such it requires an ideal that his
philosophical method eventually forces him to reject. I argue that Wittgenstein’s philosophy is more dialectical than transcendental. 相似文献
9.
Mirja Helena Hartimo 《Synthese》2008,162(2):225-233
Richard Tieszen [Tieszen, R. (2005). Philosophy and Phenomenological Research, LXX(1), 153–173.] has argued that the group-theoretical approach to modern geometry can be seen as a realization of Edmund Husserl’s
view of eidetic intuition. In support of Tieszen’s claim, the present article discusses Husserl’s approach to geometry in
1886–1902. Husserl’s first detailed discussion of the concept of group and invariants under transformations takes place in
his notes on Hilbert’s Memoir Ueber die Grundlagen der Geometrie that Hilbert wrote during the winter 1901–1902. Husserl’s interest in the Memoir is a continuation of his long-standing concern
about analytic geometry and in particular Riemann and Helmholtz’s approach to geometry. Husserl favored a non-metrical approach
to geometry; thus the topological nature of Hilbert’s Memoir must have been intriguing to him. The task of phenomenology is
to describe the givenness of this logos, hence Husserl needed to develop the notion of eidetic intuition.
The author wishes to thank Academy of Finland for financial assistance that enabled her to work on this article. 相似文献
10.
Donald Capps 《Pastoral Psychology》2011,60(1):167-177
The announcement of his high school class’ fiftieth year reunion prompted the author to read a short story and an essay he
had written in high school. He discovered considerable continuity between the themes with which the boy was preoccupied (especially
hope but also wisdom and love) and his adult vocational interests and writings. Invoking John Bunyan’s The Pilgrim’s Progress (1956) the author concludes that the high school boy who lives inside of him has been his faithful companion throughout the
years. He also observes that the short story has proven prophetic because it tells about an old man in search of a young boy
who appears to have found what both are searching for. 相似文献
11.
Petr Kouba 《Continental Philosophy Review》2010,43(3):391-406
This article begins with Gedankenexperiment proposed in The Adventure of Difference by Gianni Vattimo: Following his suggestion to read Heidegger’s fundamental ontology in terms of Nietzsche’s The
Birth of the Tragedy, we attempt to reinterpret the distinction of the authentic and inauthentic existence in the light of the difference between
the Dionysian and Apollonian element, which brings us also to a new view on the existential finitude, individuality and co-existence
with others. In the background of these existential features we discover the notion of event that breaks the ecstatic unity
of temporality and marks the hermeneutical continuity of existence by the radical discontinuity. The image of existence exposed
to the power of event is further elaborated with the help of Henri Maldiney who has introduced into the frame of the fundamental
ontology the concepts of trans-possibility and trans-passibility that express the existential openness to the event. Such
a reformulation of the fundamental ontology, however, brings us into the sphere of heteronomous thought that, instead of preserving
its essential autonomy, unity and integrity, becomes other in its relation to the otherness that is encountered in the event. 相似文献
12.
Thomas Brockelman 《Continental Philosophy Review》2008,41(4):481-499
“Laughing at Finitude” interprets Slavoj Žižek’s intellectual project as responding to a challenge left by Being and Time. Setting out from discussions of Heidegger’s book in The Parallax View and The Ticklish Subject, the essay exfoliates Žižek’s response to the Heideggerian version of a “philosophy of finitude”—both finding the central
insight of Žižek’s work in Heidegger’s radical proposal for “anticipatory resoluteness” and developing Žižek’s critique of
Being and Time as indicating Heidegger’s retreat from that proposal within the very book where it appears. Žižek reads Being and Time’s existential thematic as proposing a radical subjectivism and, unlike other Heidegger-critics, praises this aspect of the
project. Indeed, Žižek claims that the weakness of Being and Time as a whole is that it is insufficiently radical in its subjectivism. For him, Heidegger is a thinker of ambiguous value, one who develops a program from whose own demands
he hides. “Laughing at Finitude” both articulates this accusation of self-deception in Heidegger and examines the imperatives
necessary to avoid it, for a dialectical shift from the “tragic” voice in existential treatments of finitude and for a revolutionary
collectivist re-conception of social “Mitsein.” It suggests, in the process, Žižek’s own intellectual itinerary.
相似文献
Thomas BrockelmanEmail: |
13.
Whereas Phenomenology of Perception concludes with a puzzling turn to “heroism,” this article examines the short essay “Man, the Hero” as a source of insight
into Merleau-Ponty’s thought in the early postwar period. In this essay, Merleau-Ponty presented a conception of heroism through
which he expressed the attitude toward post-Hegelian philosophy of history that underwrote his efforts to reform Marxism along
existential lines. Analyzing this conception of heroism by unpacking the implicit contrasts with Kojève, Aron, Caillois, and
Bataille, I show that its philosophical rationale was to supply experiential evidence attesting to the latent presence of
human universality. It is a mythic device intended to animate the faith necessary for Marxist politics by showing that universal
sociality is possible, and that the historically transformative praxis needed to realize it does not imply sacrifice. This
sheds considerable light on Merleau-Ponty’s early postwar political thought. But inasmuch as the latter cannot be severed from his broader philosophical concerns, the prospect is raised that
his entire phenomenological project in the early postwar period rested on a myth. Not necessarily a bad myth, but a myth nonetheless. 相似文献
14.
15.
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: |
16.
Deborah Cook 《Continental Philosophy Review》2007,40(1):49-72
“Nature, Red in Tooth and Claw” explores Adorno’s ideas about our mediated relationship with nature. The first section of
the paper examines the epistemological significance of his thesis about the preponderance of the object while describing the
Kantian features in his notion of mediation. Adorno’s conception of nature will also be examined in the context of a review
of J. M. Bernstein’s and Fredric Jameson’s attempts to characterize it. The second section of the paper deals with Adorno’s
Freudian account of internal nature. While arguing against Joel Whitebook’s view that Adorno needs a concept of sublimation,
I contend that Adorno’s genetic account of the relationship between nature and mind enables him to respond to the Freudian
injunction to displace the id with the ego with a view to fostering autonomy. In the final section of the paper, problems
with Adorno’s ideas about external and internal nature are briefly discussed.
In Marx’s Ecology: Materialism and Nature (New York: Monthly Review Press, 2000) p. 195, John Bellamy Foster remarks on this line from Alfred Lord Tennyson ’s In Memoriam, claiming that it was widely known for “anticipating ”Darwinian’ ideas,’’ including much-maligned and heretical (at the time)
materialist doctrines. 相似文献
17.
Julia Kursell 《Studies in East European Thought》2010,62(2):217-236
Roman Jakobson, who had left Russia in 1920 and in 1941 took refuge in the USA from the Nazis, was one of the main figures
in post war linguistics and structuralism. Two aspects of his work are examined in this article. Firstly, Jakobson purifies
his linguistic theory of pragmatic references. Secondly, he develops his own diplomatic mission of mediating between East
and West. In this article, I argue that these two aspects did not develop independently from one another. Instead I claim
that his theory is designed to slip through the Iron Curtain, while at the same time providing the means to analyse ways of
acting politically by using language. This argument is unfolded in two steps, each consisting of two parts. First, I compare
the theory of pronominal expressions as developed by Emil Benveniste to Jakobson’s theory of shifters. While Benveniste focuses
on the relation of language and its subject using language, Jakobson introduces a model of communication to allow maximal
formalisation of language. According to this even the category of person can be freed from its reference to a subject which
would be understood as having a place in space and time. Then, Jakobson’s theory of shifters is studied in relation to his
analyses of poetry. For this, two examples are chosen: Jakobson’s text on two poems by Russian poet Alexandr Blok, and his
text on a poem by Bertold Brecht. In both texts, the theory of shifters—and the alleged purification from pragmatic aspects
of language use ensuing from this theory—is challenged by the simple fact that they focus on the pronoun of the first person
plural. According to Jakobson, the category of number does not belong to the shifters. Rather, number quantifies participants
of the related event. The pronoun ‘we’ is at the same time a shifter and a non-shifter, as it refers to the speech event and the related event. Thus the pronoun ‘we’ opens up the possibility to include or exclude the participants of a communicative
situation, and thereby enables the speaker to act socially or even politically by using language. The article concludes by
coming back to the historical situation in which Jakobson developed his analyses of poetry. Analysing poetry seems to have
been a passe-partout for him, a seemingly harmless subject that allowed him to get a foot in the door of remote and secluded
lecture halls. 相似文献
18.
Robin Durie 《Continental Philosophy Review》2008,41(1):73-88
The essay on Husserl’s phenomenology of touch in Derrida’s recent On Touching—Jean-Luc Nancy represents his only substantial re-engagement with Husserlian phenomenology to be published following the series of texts
dating from the period marked by his Mémoire of 1955 through to the essay ‘Form and Meaning’ included in Margins (1972). The essay, devoted to some key sections of Husserl’s Ideas II, appears to break new ground in Derrida’s readings
of Husserl, but in fact demonstrates a profound continuity with his earlier readings. In fact, I argue that this continuity
is in a part an effect of Derrida’s ongoing commitment to the ‘methodology’ of deconstruction. I show how this commitment
leads Derrida to conflate three separate distinctions within Husserl’s discussion, a conflation that obliges Derrida to misread
the letter of Husserl’s text, and which, in turn, blinds him to a certain radical potentiality within Husserl’s phenomenology
of sensibility.
相似文献
Robin DurieEmail: |
19.
Felix O’Murchadha 《Synthese》2008,160(3):375-395
This paper argues that the Husserl–Heidegger relationship is systematically misunderstood when framed in terms of a distinction
between internalism and externalism. Both philosophers, it is argued, employ the phenomenological reduction to immanence as
a fundamental methodological instrument. After first outlining the assumptions regarding inner and outer and the individual
and the social from which recent epistemological interpretations of phenomenology begin, I turn to the question of Husserl’s
internalism. I argue that Husserl can only be understood as an internalist on the assumption that immanence equates with internal.
This, however, is not the case as can be seen once the reduction is understood not as setting aside the existence of the world,
but rather a reflection on its meaning. Turning to Heidegger, I argue that his commitment to a form of the phenomenological
reduction precludes him from being either a semantic or a social externalist. The place of authenticity and the first person
perspective in his work derive from his phenomenological commitments, which can be seen in his accounts of discourse and language
and of falling (Verfallen). I then go on to briefly outline a more plausible basis for understanding the difference between Husserl’s and Heidegger’s
phenomenologies in terms of their respective emphases on logic and on poetics. 相似文献
20.
This article focuses on Freud’s view that the case of Sergei Pankejeff, commonly known as Wolf Man, is an example of an unsuccessful
religious sublimation. Freud focuses on the efforts by Sergei’s mother and his nurse to educate him in the Christian faith.
He points out that, although these efforts were successful in making him into a piously religious boy, they contributed to
the repression of his sexual attraction to his father, the arrest of his psychosexual development, and to an obsessional neurosis
reflected in blasphemous thoughts and compulsive acts of religious piety. The authors suggest, however, that there was one
feature of his early religious behavior that reflected a successful religious sublimation and explain why it was successful.
They conclude that even small children may experience a successful religious sublimation. 相似文献