共查询到20条相似文献,搜索用时 31 毫秒
1.
In recent years Derrida has devoted a considerable number of writings to addressing “the question of the animal,” and, more
often than not, this question arises in a reading of one of Heidegger's texts. In order to appreciate more fully the stakes
of Derrida's posing of this question in relation to Heidegger, in this essay I offer some prefatory remarks to the question
of the animal in Derrida's reading of Heidegger. The essay opens with a careful analysis of Derrida's early essay “The Ends
of Man,” in which Heidegger's “Letter on ‘Humanism”’ is read in terms of the motif of man's “proper.” Taking my point of departure
from this Derridean reading of Heidegger's humanism, I return to Heidegger's “Letter” in order to uncover the manner in which
Heidegger distinguishes man's “proper” from what is “improper,” namely, animality. This reading reveals that, while Heidegger
offers a convincing account of the limits of metaphysical humanism, this critical account nevertheless ends up uncritically reinforcing the anthropocentrism of this same tradition. My closing suggestion is that Derrida's rethinking of animality should be understood as an extended
meditation on the various consequences and effects of this dogmatic anthropocentrism in Heideggerian and post-Heideggerian
thought. 相似文献
2.
Everyday action in the world requires the coordination of “where,” “when,” and “how” with “what.” In late infancy, there appear
to be changes in how these different streams of information are integrated into the sequential organization of action. An
experiment with 12-, 15-, and 18-month-olds was conducted in order to determine the influence of object properties and locations
on the sequential selection of targets for reaching. The results reveal a developmental trend from reach decisions’ being
influenced only by the spatial layout of locations to the overall pattern of reaching’s being influenced by the global configuration
of object properties to object properties’ influencing the sequential decision of what to reach to next. This trend is a new
finding regarding the development of goal-directed action in late infancy. 相似文献
3.
Paul Teller 《Erkenntnis》2010,73(3):413-425
The traditional way of thinking about science goes back to the corpuscular philosophy with its micro-reductive mechanism and
metaphor of reading God’s Book of Nature. This “story-1” with its rhetoric of exact truths contrasts with “story-2” which
describes science as a continuation of the always imperfect powers of representation given to us by evolution. On story-2
reduction is one among other knowledge fashioning strategies and shares the imperfections of all human knowledge. When we
appreciate that human knowledge always admits of refinement, what appear as “emergent properties” no long seems mysterious. 相似文献
4.
5.
Jacqueline A. Sullivan 《Synthese》2010,177(2):151-164
The Morris water maze has been put forward in the philosophy of neuroscience as an example of an experimental arrangement
that may be used to delineate the cognitive faculty of spatial memory (e.g., Craver and Darden, Theory and method in the neurosciences,
University of Pittsburgh Press, Pittsburgh, 2001; Craver, Explaining the brain: Mechanisms and the mosaic unity of neuroscience, Oxford University Press, Oxford, 2007). However, in the experimental and review literature on the water maze throughout the history of its use, we encounter numerous
responses to the question of “what” phenomenon it circumscribes ranging from cognitive functions (e.g., “spatial learning”,
“spatial navigation”), to representational changes (e.g., “cognitive map formation”) to terms that appear to refer exclusively
to observable changes in behavior (e.g., “water maze performance”). To date philosophical analyses of the water maze have
not been directed at sorting out what phenomenon the device delineates nor the sources of the different answers to the question
of what. I undertake both of these tasks in this paper. I begin with an analysis of Morris’s first published research study
using the water maze and demonstrate that he emerged from it with an experimental learning paradigm that at best circumscribed
a discrete set of observable changes in behavior. However, it delineated neither a discrete set of representational changes
nor a discrete cognitive function. I cite this in combination with a reductionist-oriented research agenda in cellular and
molecular neurobiology dating back to the 1980s as two sources of the lack of consistency across the history of the experimental
and review literature as to what is under study in the water maze. 相似文献
6.
Peter Ward 《Current Psychology》1990,9(2):99-102
Alice was beginning to get very tired of sitting by her sister on the bank and of having nothing to do: once or twice she
had peeped into the book her sister was reading, but it had no pictures or conversation in it, “and what is the use of a book,”
thought Alice, “without pictures or conversation?”
Alice’s Adventures in Wonderland. Lewis Carroll
Hari Seldon and his band of psychologists planted a colony—the Foundation—to incubate art, science, and technology, and form
the nucleus of the Second Empire.
The Foundation Trilogy. Isaac Asimov 相似文献
7.
Xianglong Zhang 《Frontiers of Philosophy in China》2006,1(1):60-65
The author examines He Lin’s interpretation of Zhu Xi’s method of intuition from a phenomenological-hermeneutical perspective
and by exposing Zhu’s philosophical presuppositions. In contrast with Lu Xiangshan’s intuitive method, Zhu Xi’s method of
reading classics advocates “emptying your heart and flowing with the text” and, in this spirit, explains the celebrated “exhaustive
investigation on the principles of things (ge wu qiong li).” “Text,” according to Zhu, is therefore not an object in ordinary sense but a “contextual region” or “sensible pattern”
that, when merged with the reader, generates meanings. Furthermore, by discussing the related doctrines of Lao Zi, Zhuang
Zi, Hua-Yan Buddhism, Zhou Dunyi, and Zhu Xi’s own “One principle with many manifestations (li yi fen shu),” the author identifies the philosophical preconditions of Zhu’s method. Based on this analysis, the author goes on to illustrate
Zhu’s understanding of “observing potential yet unapparent pleasure, anger, sorrow and happiness” and “maintaining a serious
attitude (zhu jing).” 相似文献
8.
Conclusion Wright maintains that tradition (including language) plays a fundamental role in the origins and shaping of the monastic world
that made a unique “Chan mind” possible. Through a creative application of the Buddhist idea of “dependent origination,” Wright
has broadened the hermeneutic concept of historicity in that it is more than a linear and causal relationship of contextuality
(that is, the person is always a person-in-community, and the text is always a text-in-context). Instead, contextuality refers
to a (w)holistic network of associations and re-associations. The word “tradition” thus becomes an open tradition that is
constantly shaped and reshaped, formed and transformed. The meaning of tradition as such is always a “trace” of that other
which is forever absent. In this sense, Wright is quite Derridean. Like Derrida’s deconstruction, Wright’s interpretative
endeavor, as part of the tradition of “linguistic turn,” seems to become separated from the real world of flux and takes on
an independent status, that is, the realm of reading, explaining, and understanding (perhaps mis-understanding, sometimes).
Wright’s project fits the need of those who have a passion for “doing things with words,” and those who prefer meditative
reading to meditative practice (in a Buddhist sense). Though Wright keeps reminding us that the effort to play language in
relation to Chan experience does not imply that Chan enlightenment/mind is in any sense reducible to language; it still remains
a question whether his critical “philosophical meditations” are fully out of the “spell of conceptuality” of the hermeneutical
circle. Wright might say that there is no need to be out of the circle, or there is no such circle in the first place. 相似文献
9.
Peter Pericles Trifonas 《Studies in Philosophy and Education》2007,26(3):267-277
In The Name of the Rose, Umberto Eco essentially presents an educative vision of some basic semiotic principles that infuse the textual form of a
popular fictional genre—the detective story. In effect, it characterizes the postmodernization of the traditional “whodunnit”
moving the genre from the realm of “the real” or the plausible into the realm of “the metaphysical” or the unthinkable. The Name of the Rose is a practical application in semiotics. Or, how the aesthetics of textual production as generated through the lexical signs
and codes manifest the discursive text of a novel work. The semiotic twists and turns of the detective story facilitate this
educational function and the purposeful transformation of the reader into an individual capable of appreciating and grasping
the conflicting ideological viewpoints expressed through its dialogical structure. The detective genre enables the Umberto
Eco to produce an educational narrative via the intricacies of plot in the detective story while teaching main aspects of
semiotic theory. 相似文献
10.
Tomasz Szkudlarek 《Studies in Philosophy and Education》2011,30(2):113-125
In this text I concentrate on semiotic aspects of the theory of political identity in the work of Ernesto Laclau, and especially
on the connection between metaphors, metonymies, catachreses and synecdoches. Those tropes are of ontological status, and
therefore they are of key importance in understanding the discursive “production” of identity in political and educational
practices. I use the conceptions of both Laclau and Eco to elucidate the operation of this structure, and illustrate it with
an example of the emergence of the “Solidarność” movement in Poland, expanding its analysis provided by Laclau. I focus on
the moment when one of particular demands assumes the representation of totality, which, in Laclau, is left to “circumstantial”
determination. This moment inspires several questions and needs to be given special attention if Laclau’s theory is to be
used in theory of education. It is so because theory of education cannot remain on the level of the ontological (which is
the core of Laclau’s achievement), but has to theorize “non-ontological” dimensions as well, that is the ontic (i.e. “content”
of education), the deontic (duty, obligation, and the normative in general), as well as what I call the deontological—the very relation between “what there is” and “what there is not” (including that which should be) as the locus of education. 相似文献
11.
12.
P. Stefan Kruger 《Applied research in quality of life》2011,6(3):325-328
This is a review of the book “Wellbeing—The Five Essential Elements”, written by Tom Rath, a workplace researcher and leadership
consultant and by Jim Harter chief, scientist for Gallup’s workplace management and wellbeing practices. The book is published
in 2010 by GALLUP PRESS, New York, USA. Wellbeing The Five Essential Elements provides the reader, the general audience, academics and wellbeing practitioners alike with a broader view of what contributes
to wellbeing over a period of some time. On reading this book, the readers will acquaint themselves with what the authors
believe makes life meaningful in the 21st Century and beyond. This will help the broader spectrum of readers to enjoy the
journey of daily life, while contributing to the wellbeing of friends, colleagues, community members and family members. 相似文献
13.
Yuval Dror 《Jewish History》2007,21(2):179-197
How the challenge of teaching the Bible was met by educators who were members of the Kibbutz and Labor movements during the
years before the establishment of the Israeli State is the subject of the following essay. Years ago, Jacobus Schoneveld,
(1976), recently followed by Asher Shkedi (2004) proposed dividing educators of the Labor and Kibbutz movements into three
types: those who wished to stress “national reconstruction,” those directed toward teaching a “universal humanism” and those
seeking to awaken “moral dialogue” and achieve “personal growth.” In fact, such clear-cut lines of demarcation did not exist.
The goals were these, but approaches themselves were always mixed. One distinguishes educational goals better by a more simple
division into the questions of what is to be taught (religious versus Secular materials) and through which ancillary disciplines.
Doing so has the virtue of highlighting how these educators were animated by their quest after how best to teach Biblical
morality with the aim of “shaping” the student or achieving “emulation,” especially by generating a “dialogue” between the
pupil and the biblical text, leading to “personal growth.” These emphases tell us much about the pre-State educational mentality
and pedagogical ideals. 相似文献
14.
Jefferson T 《Science and engineering ethics》1998,4(2):135-140
Redundant publication in biomedical sciences is the presentation of the same information or data set more than once. Forms
of redundant publication include “salami slicing”, in which similar text accompanies data presented in disaggregated fashion
in different publications and “duplicate or multiple publication” in which identical information is presented with a virtually
identical text. Estimates of prevalence of the phenomenon put it at 10 to 25% of published literature. Redundant publication
can be considered unethical, or fraudulent, when the author(s) attempt to conceal the existence of duplicate publication from
editors and readers. Redundant publication in the area of clinical trials is potentially dangerous as it tends to overestimate
the effects of interventions. The scientific community at large and governments should take urgent steps to safeguard the
public from the possible effects of fraudulent multiple publications. 相似文献
15.
16.
The Stroop effect is widely considered to be compelling evidence that an acquired skill such as reading is “automatic” in the sense that lexical/semantic analyses of single words cannot be prevented, even when they are irrelevant and harmful to the task at hand. This view is challenged by a series of three experiments in which the presence/absence of a Stroop effect depends on (1) whether all of the target elements are colored or not, in conjunction with (2) whether the target and the spatially distinct color word distractor belong to the same domain or not. A framework is offered in which domain-specific encoding algorithms play a major role. Skilled word recognition is typically unconscious, but is characterized better as contextually controlled, rather than “automatic.” 相似文献
17.
Daniel Guevara 《Synthese》2008,164(1):45-60
Various formally valid counterexamples have been adduced against the Humean dictum that one cannot derive an “ought” from
an “is.” There are formal rebuttals—some very sophisticated now (e.g., Charles R. Pigden’s and Gerhard Schurz’s)—to such counterexamples.
But what follows is an intuitive and informal argument against them. I maintain that it is better than these sophisticated
formal defenses of the Humean dictum and that it also helps us see why it implausible to think that we can be as decisive
about the truth or falsity of the dictum as both the formal counterexamples or formal barriers to them purport to be. 相似文献
18.
I critically assess Stephen Yablo’s claim that “cassinis are ovals” is an a posteriori conceptual necessity. One does not
know it simply by mastering the relevant concepts but by substantial empirical scrutiny. Yablo represents narrow content by
“would have turned out”-conditionals. An epistemic reading of such conditionals does not bear Yablo’s claim. Two metaphysically
laden readings are considered. In one reading, Yablo’s conditionals test under what circumstances concepts remain the same
while their extensions diverge. As an alternative, I develop a more literal metaphysical interpretation: Yablo’s conditionals
draw on scenarios which are qualitatively identical to some original situation. None of these interpretations sustains Yablo’s
core thesis. 相似文献
19.
Yannis Paloyelis Fruhling Rijsdijk Alexis C. Wood Philip Asherson Jonna Kuntsi 《Journal of abnormal child psychology》2010,38(8):1083-1095
Previous studies have documented the primarily genetic aetiology for the stronger phenotypic covariance between reading disability
and ADHD inattention symptoms, compared to hyperactivity-impulsivity symptoms. In this study, we examined to what extent this
covariation could be attributed to “generalist genes” shared with general cognitive ability or to “specialist” genes which
may specifically underlie processes linking inattention symptoms and reading difficulties. We used multivariate structural
equation modeling on IQ, parent and teacher ADHD ratings and parent ratings on reading difficulties from a general population
sample of 1312 twins aged 7.9–10.9 years. The covariance between reading difficulties and ADHD inattention symptoms was largely
driven by genetic (45%) and child-specific environment (21%) factors not shared with IQ and hyperactivity-impulsivity; only
11% of the covariance was due to genetic effects common with IQ. Aetiological influences shared among all phenotypes explained
47% of the variance in reading difficulties. The current study, using a general population sample, extends previous findings
by showing, first, that the shared genetic variability between reading difficulties and ADHD inattention symptoms is largely
independent from genes contributing to general cognitive ability and, second, that child-specific environment factors, independent
from IQ, also contribute to the covariation between reading difficulties and inattention symptoms. 相似文献
20.
张世英 《Frontiers of Philosophy in China》2009,4(1):143-155
Early in Aristotle’s terminology, and ever since, “essence” has been conceived as having two meanings, namely “universality”
and “individuality”. According to the tradition of thought that has dominated throughout the history of Western philosophy,
“essence” unequivocally refers to “universality”. As a matter of fact, however, “universality” cannot cover Aristotle’s definition
and formulation of “essence”: Essence is what makes a thing “happen to be this thing.” “Individuality” should be the deep
meaning of “essence”. By means of an analysis of some relevant Western thoughts and a review of cultural realities, it can
be concluded that the difference between the attitudes toward things of the natural sciences and the humane sciences mainly
lies in the fact that the former focus on the pursuit of universal regularity, whereas the latter go after the value and significance
of human life. The movement from natural things to cultural things is a process in which essence shifts from universality
to individuality. It is the author’s contention that what should be stressed in the fields of human culture and society is
the construction of an ideal society that is “harmonious yet not identical”, on the basis of respecting and developing individual
peculiarity and otherness.
Translated by Zhang Lin from Beijing daxue xuebao 北京大学学报 (Journal of Peking University), 2007, (11): 23–29 相似文献