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1.
Keith Breen 《Res Publica》2007,13(4):381-414
This article argues that productive work represents a mode of human flourishing unfortunately neglected in much current political
theorizing. Focusing on Habermasian critical theory, I contend that Habermas’s dualist theory of society, with its underpinning
distinction between communicative and instrumental reason, excludes work and the economy from ethical reflection. To avoid
this uncritical turn, we need a concept of work that retains a core emancipatory referent. This, I claim, is provided by Alasdair
MacIntyre’s notion of ‹practice’. The notion of ‹practice’ is␣significant in suggesting an alternative conception of human
productivity that is neither purely instrumental nor purely communicative, but rather both simultaneously: a form of activity
which issues in material products and yet presumes a community of workers engaged in intersubjective self-transformation.
However, we can endorse MacIntyre’s notion of ‹practice’ only if we reject his totalizing anti-modernism and insist on the
emancipatory potentialities of modern institutions. 相似文献
2.
Stephen Mulhall 《International Journal for Philosophy of Religion》2011,69(1):29-43
This paper critically evaluates the work of Charles Taylor and Alasdair MacIntyre by comparing their understanding of the
narrative structure of selfhood with paradigms derived from three other sources: Heidegger’s conception of human being as
Dasein; Rowan Williams’ interpretation of Dostoevsky’s theology of narrative; and Kierkegaard’s project of reading the Old
Testament narrative of Abraham and Isaac as part of the Christian God’s autobiography. These comparisons suggest that Taylor
and MacIntyre’s own narratives of Western culture lack a certain, theologically required openness to a variety of specific
ways in which both individuality and history resist understanding in narrative terms as much as they demand it. 相似文献
3.
Konstantin Sigov 《Studies in East European Thought》2006,58(2):85-93
Drawing on MacIntyre’s encyclopaedia–genealogy–tradition typology of the humanities, the author describes Averintsev’s project
as bringing together the elements of encyclopaedia and tradition. The article identifies three forms of isolationism which
are evident not only in ‘post-atheistic’ societies but more widely, and comments on Averintev’s treatment of these. 相似文献
4.
This paper starts from the presupposition that moral codes often do not suffice to make agents understand their moral responsibility.
We will illustrate this statement with a concrete example of engineers who design a truck’s trailer and who do not think traffic
safety is part of their responsibility. This opinion clashes with a common supposition that designers in fact should do all
that is in their power to ensure safety in traffic. In our opinion this shows the need for a moral philosophy that helps engineers
to interpret their responsibility and think more critically about it. For this purpose we will explore the moral philosophy
of Alasdair MacIntyre, which is particularly interesting because he locates the beginning of moral thinking in the daily practice
of a profession. This is consistent with the history of moral codes, for codes are also the product of moral reflection by
professionals. We will use MacIntyre’s philosophy to (1) explain what is wrong with the designers’ understanding of their
responsibility and (2) show a possible way to bring their reflection to a more self-critical level. We will also inspect MacIntyre’s
proposal critically. 相似文献
5.
Zanja Yudell 《Synthese》2010,175(2):241-253
Newman’s objection is sometimes taken to be a fatal objection to structural realism (SR). However, ambiguity in the definition
of “structure” allows for versions that do not succumb to Newman’s objection. In this paper, I consider some versions of SR
that maintain an abstract notion of structure yet avoid Newman’s objection. In particular, I consider versions suggested by
Melia and Saatsi. They reject a solution that restricts the domain of the second-order quantifiers, and argue in favor of
buttressing the language with intensional operators such as “it is physically necessary that...”. I argue that their favored
solution effectively requires the former suggestion that they reject. This argument suggests that a notion of natural properties
may be indispensable to SR. 相似文献
6.
Zdenko Kodelja 《Studies in Philosophy and Education》2011,30(2):127-140
If patriotism is morally unacceptable, as some philosophers believe, then also education for patriotism cannot be tolerated,
although some other non-moral reasons might be in favour of such education. However, it seems that not all types of patriotism
can be convincingly rejected as morally unacceptable. Even more, if MacIntyre’s claim is correct that patriotism is not only
a virtue but also the foundation of morality (since we can understand and adopt moral rules only in the particular version
in which they are endorsed by our community), then schools ought to cultivate patriotism. For, in this context, patriotism
(understood as a moral duty, a duty to show special concern for one’s country and compatriots) is morally required. But if
this claim is mistaken and some sorts of patriotism are at best only morally allowed, as Primoratz argues, then schools are
not obliged to cultivate patriotism. Although they are not required to cultivate it, they may promote morally acceptable types
of patriotism such as “moderate patriotism” (Nathanson), “constitutional patriotism” (Habermas), “republican patriotism” (Viroli)
and “cosmopolitan patriotism” (Appiah). And the contrary, extreme patriotism which leads to hostility towards other countries,
international tensions and conflicts should not be promoted in schools. Therefore, the answer to the question as to whether
education for patriotism is morally required, permitted or unacceptable depends on which kind of patriotism is being discussed. 相似文献
7.
The Universal Right to Education: Freedom,Equality and <Emphasis Type="Italic">Fraternity</Emphasis>
Ylva Bergström 《Studies in Philosophy and Education》2010,29(2):167-182
The overall aim of the article is to analyse how the universal right to education have been built, legitimized and used. And
more specifically ask who is addressed by the universal right to education, and who is given access to rights and to education.
The first part of the article focus on the history of declarations, the notion of the universal right to education, emphasizing
differences in matters of detail—for example, the meaning of ‘compulsory’, ‘children’s rights’ or ‘parents’ rights’—and critically
examining the right of the child and the right of the parent in terms of tensions between ‘social rights’ and ‘private autonomy
rights’. Despite differences in detail, the iterations of the universal right to education do share to the full in the idea
of education as such. In the second part the attempt to scrutinize the underlying assumptions legitimizing the consensus on
education, focusing again on the notion of the child. In conclusion I argue that a certain notion of what it is to be a human
being is inscribed within the circle of access to rights and education. These notions of what it means to be a child, a parent,
a citizen or a member of the ‘human family’ are notions of enlightenment and humanity and, to my understanding, aspects of
how democracy is configured around freedom, equality and fraternity. 相似文献
8.
MacIntyre’s critique of liberalism relies crucially on a distinctive moral particularism, for which morality and rationality
are fundamentally tradition-constituted. In light of this, some have detected in his work a moral relativism, radically in
tension with his endorsement of a Thomist universalism. I dispute this reading, arguing instead that MacIntyre is a consistent
universalist who pays due attention to the moral-epistemic importance of traditions. Analysing his teleological understanding
of rational enquiry, I argue that this approach shows how it is possible, dialectically, to reconcile the particularity of
our starting-points with the assertion of universal truths. What MacIntyre offers, I contend, is a moral universalism that
avoids the pitfalls of its liberal counterpart, and invites an important meta-theoretical shift with respect to the scope
for toleration and social critique and toleration in contemporary pluralist society. 相似文献
9.
Trevor Norris 《Studies in Philosophy and Education》2006,25(6):457-477
This paper considers the place of education within our “consumers’ society”, beginning with Hannah Arendt’s account of the
rise of consumerism to a position of political dominance and the resulting eclipse of public life. Connections are then made
between Arendt’s account of this rise and Jean Baudrillard’s account of the postmodern proliferation of signs and the transformation
of the sign into a commodity. This radical “semiurgy” accelerates into a self-referential series of signs which entails the
loss of reality – it contributes to the disappearance of the human subjectivity behind the creation of images. I argue that
Baudrillard does not respond adequately to the dynamic that he describes so well. By contrast, Arendt’s concept of natality,
I suggest, prepares the ground for a response to the forces of commodification that colonize the educational environment and
threaten its critical possibilities. As youth and schools receive more and more attention from advertisers, students are sold
by educational institutions to commercial interests who seek unfettered access to this “captive audience”. Yet education is
profoundly compromised when youths are viewed as consumers and not as a social investment, when education is viewed merely
as an opportunity to secure a new market. 相似文献
10.
Gregg Andrew Hurwitz 《Sexuality & culture》2002,6(3):3-73
This essay applies a Freudian psychoanalytic and Jungian archetypal narrative analysis to Shakespeare’s first and oft-criticized
romance. The author argues that key structural and thematic elements ofPericles are best illuminated when viewed through a psychological interpretative lens, and that the play is best comprehended when
examined in the context of its associative, rather than linear, richness. Masculinity and femininity, central themes of the
narrative, are explored both in relation to the Oedipal complex and psychological individuation.Pericles also provides an excellent basis to examine key differences between Freud’s and Jung’s approach, particularly Jung’s widening
of the primarily sexual psychoanalytic approach to encompass broader archetypal meaning. 相似文献
11.
Henrik Skovlund 《Journal of Contemporary Psychotherapy》2011,41(3):187-198
Relativism as an ideal of postmodern informed therapy remains a topic of debate. The thesis that no truth in conversation
is privileged over and above another appears to leave the impression that a narrator can shape any preferred version of reality.
This has often led to accusations of ideological neglect of issues such as power abuse, and cultural or political discrimination.
This paper proposes a step towards a solution to this problem, by challenging the postmodern notion that one can speak of
historically and culturally situated contingencies of multiple realities, while also stating that no truth is privileged.
It shall be argued that the idea of clients’ multiple realities implies that these must be treated as socially reproduced
realities, in which many forms of truth may resist the freedom of narrative choice. Further, the different realities of the
client call for both a nomothetic and ideographic concept of truth, and correspondingly both strictly scientific and pragmatic
ideals within narrative therapy. These aspects shall be combined in an outline of a concept describing ‘Complex Social Realities’,
which opens narrative therapy towards integrative and cooperative approaches to therapy. 相似文献
12.
Xiaoqiang Han 《Philosophia》2010,38(1):157-167
Zhuangzi’s Butterfly Dream story can be read as a skeptical response to the Cartesian Cogito, ergo sum solution, for it presents I exist as fundamentally unprovable, on the grounds that the notion about “I” that it is guaranteed
to refer to something existing, which Descartes seems to assume, is unwarranted. The modern anti-skepticism of Hilary Putnam
employs a different strategy, which seeks to derive the existence of the world not from some “indubitable” truth such as the
existence of myself, but from the meaning of some particular assertion I make. In this paper, I argue, however, that Putnam’s argument fails to deliver on the promise of showing the self-refuting
nature of the skeptical hypothesis, as it relies on a double use of “I”, a fallacy of equivocation, reflecting an unsolved
tension between the argument’s general premise, which is rather Zhuangzian in spirit, and his unwitting adoption of that unwarranted
notion about “I”. I try to show further that the skepticism in Zhuangzi’s Butterfly Dream not only can be used to refute the
proofs of the existence of the empirical I, but also is effective against accounts concerning the existence of the transcendental I. 相似文献
13.
In this paper I focus on a central phenomenological concept in Michel Henry’s work that has often been neglected: generation.
Generation becomes an especially important conceptual key to understanding not only the relationship between God and human
self but also Henry’s adoption of radical interiority and his critical standpoint with respect to much of the phenomenological
tradition in which he is working. Thus in pursuing the theme of generation, I shall introduce many phenomenological-theological
terms in Henry’s trilogy on Christianity as well as how he understands the relationship between phenomenology and theology.
In the final sections of the paper, I turn to positively defining Henry’s notion of divine generation and examine the theological
implications of it in light of his confrontation and rejection of the doctrine of creation in the book of Genesis found in
his book, Incarnation: une philosophie de la chair. Humans are not created but are eternally generated, a bold claim that brings Henry to the brink of a kind of interiorized
pantheism or Gnostic dualism. Finally, I offer some critical comments specifically about Henry’s doctrine of generation in
light of the tension between auto-affection and hetero-affection and thus how one might think “after Henry” in light of the
basic Augustinian theological distinction between self and God and the intentionality of faith opened up by that distinction. 相似文献
14.
Adam Leite 《Philosophical Studies》2007,134(2):111-129
Keith DeRose has recently argued that the contextual variability of appropriate assertion, together with the knowledge account
of assertion, yields a direct argument that ’knows’ is semantically contextsensitive. The argument fails because of an equivocation
on the notion of warranted assertability. Once the equivocation is removed, it can be seen that the invariantist can retain
the knowledge account of assertion and explain the contextual variability of appropriate assertion by appealing to Williamson’s
suggestion that practical and conversational considerations can influence the extent to which adherence to the constitutive
norm of assertion matters. 相似文献
15.
E. Mark Cummings Christine E. Merrilees Alice C. Schermerhorn Marcie C. Goeke-Morey Peter Shirlow Ed Cairns 《Journal of abnormal child psychology》2011,39(2):213-224
Links between political violence and children’s adjustment problems are well-documented. However, the mechanisms by which
political tension and sectarian violence relate to children’s well-being and development are little understood. This study
longitudinally examined children’s emotional security about community violence as a possible regulatory process in relations
between community discord and children’s adjustment problems. Families were selected from 18 working class neighborhoods in
Belfast, Northern Ireland. Participants (695 mothers and children, M = 12.17, SD = 1.82) were interviewed in their homes over three consecutive years. Findings supported the notion that politically-motivated
community violence has distinctive effects on children’s externalizing and internalizing problems through the mechanism of
increasing children’s emotional insecurity about community. Implications are considered for understanding relations between
political violence and child adjustment from a social ecological perspective. 相似文献
16.
We have earlier shown by construction that a proposition can have a welldefined nonzero probability, even if it is justified
by an infinite probabilistic regress. We thought this to be an adequate rebuttal of foundationalist claims that probabilistic
regresses must lead either to an indeterminate, or to a determinate but zero probability. In a comment, Frederik Herzberg
has argued that our counterexamples are of a special kind, being what he calls ‘solvable’. In the present reaction we investigate
what Herzberg means by solvability. We discuss the advantages and disadvantages of making solvability a sine qua non, and we ventilate our misgivings about Herzberg’s suggestion that the notion of solvability might help the foundationalist. 相似文献
17.
James Scott Johnston 《Studies in Philosophy and Education》2012,31(2):109-122
Education is oftentimes understood as a deeply ethical practice for the development of the person. Alternatively, education
is construed as a state-enforced apparatus for inculcation of specific codes, conventions, beliefs, and norms about social
and political practices. Though holding both of these beliefs about education is not necessarily mutually contradictory, a
definite tension emerges when one attempts to articulate a cogent theory involving both. I will argue in this paper that Habermas’s
theory of discourse ethics, when combined with his statements on constitutional democracy and law, manifests this tension
for formal education. Through a contrast with Dewey’s social-liberal view of education on the one hand, and the procedural
liberalism and its associated view of education, common to Rawls and others writing in the contemporary Anglo-American tradition
on the other, the questions of what this means for education and why it matters are raised and addressed. 相似文献
18.
Value-oriented instructional programs, such as anti-racism, may often face societal barriers. A case in point are peace education
programs in conflictual contexts. Close analysis of peace education programs in regions of conflict and tension suggest that
they face formidable barriers that would appear to prevent the attainment of their goals of mutual legitimization, changed
attitudes and empathy. However, positive research findings suggest otherwise. A possible solution of this contradiction is
the distinction between strongly held and not easily changeable attitudes and beliefs, called “convictions” (Abelson, American Psychologist 43: 267–275 1988) and more regular attitudes. Possibly, the barriers facing peace education may pertain to convictions while
the positive impact of peace education may pertain to less strongly held attitudes and beliefs. The present study examined
the possible differential changes in more or less central beliefs when Israeli Jewish and Israeli Palestinian youth participated
in a year long, school-based peace education program. This study also examined the durability of the program’s effects on
the 956 adolescent study participants divided into program and no-program controls. Findings showed that such a peace education
program can effectively influence adolescents’ more peripheral beliefs but not the core beliefs that stand in the center of
the groups’ collective narratives. However, peripheral beliefs that are more easily affected can as easily change back, apparently
by the context of adverse social and political forces. 相似文献
19.
This article develops a critical investigation of the epistemological core of Hilbert’s foundational project, the so-called
the finitary attitude. The investigation proceeds by distinguishing different senses of ‘number’ and ‘finitude’ that have
been used in the philosophical arguments. The usual notion of modern pure mathematics, i.e. the sense of number which is implicit
in the notion of an arbitrary finite sequence and iteration is one sense of number and finitude. Another sense, of older origin,
is connected with practices of counting concrete things, and a third sense is linked up with the immediate intuitive experience
of multitudes of concrete things. Hilbert’s finitism is examined with respect to these differences, and it will be shown that
there is a tendency to conflate the different senses of number and finitude, a tendency which has been a source of problems
in the discussion of the foundations of mathematics and in the philosophy of logic and language. 相似文献
20.
Julian Edgoose 《Studies in Philosophy and Education》2006,25(4):289-302
In contrast to Jean-Francois Lyotard’s classic warning, postmodern society in the United States seems increasingly influenced by metanarratives—religious metanarratives. This article examines the implications of this religious resurgence for educational researchers. It offers a competing analysis of the postmodern that draws on Harold Bloom, Slavoj ŽiŽek and others to identify the gnostic elements in contemporary religiosity, both in Europe and the United States. This competing reading of postmodern religiosity suggests a reframing of Lyotard’s paralogy—research that searches for instabilities in the framework of knowledge. Drawing examples from recent educational research, I will argue for ways in which researchers can better engage religion in their work.The author would like to thank the anonymous reviewer who brought to his attention additional texts and debates about this highly interdisciplinary topic. 相似文献