共查询到20条相似文献,搜索用时 31 毫秒
1.
Ian Hargraves 《Knowledge, Technology, and Policy》2007,20(3):131-139
In examining representations of cities, disease, and human biology, this paper reflects on what technologies reveal of the
conditions to which they’re turned.
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Ian HargravesEmail: |
2.
Manfred Kupffer 《Erkenntnis》2008,68(2):225-238
Markus Werning attempts to refute Quine’s thesis that meaning is indeterminate. To this purpose he employs Hodges’ theorem
about extensions of cofinal meaning functions. But the theorem does neither suffice to solve Quine’s problem nor the problem
Werning mistakenly identifies with Quine’s. Nevertheless it makes sense to employ the methods used in Werning’s paper with
regard to Quine’s thesis, only that they tell in favour of the thesis instead of against it.
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Manfred KupfferEmail: |
3.
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.
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Jenny SlatmanEmail: |
4.
Fariha Thomas 《Res Publica》2008,14(3):169-176
This response discusses Mookherjee’s views on plural autonomy and autonomy-promoting education, and her recognition that different
cultural value systems can lead to varied responses and strategies across cultures. It considers mechanisms to counter forced
marriage and argues from the standpoint of grassroots work within the Muslim community for the importance of the distinction
between traditional culture and religion. It raises the issues of racism, islamophobia, and stereotyping in silencing Muslim
women’s voices and reducing the space for them to argue for change within communities.
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Fariha ThomasEmail: |
5.
Erin Eaker 《Philosophia》2009,37(3):455-457
This paper raises questions concerning Ted Morris’ interpretation of Hume’s notion of meaning and investigates the private
and public aspects of Hume’s notion of meaning.
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Erin EakerEmail: |
6.
Kurt Mosser 《Philosophia》2009,37(1):1-20
Kant’s reputation for making absolutist claims about universal and necessary conditions for the possibility of experience
are put here in the broader context of his goals for the Critical philosophy. It is shown that within that context, Kant’s
claims can be seen as considerably more innocuous than they are traditionally regarded, underscoring his deep respect for
“common sense” and sharing surprisingly similar goals with Wittgenstein in terms of what philosophy can, and at least as importantly
cannot, provide.
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Kurt MosserEmail: |
7.
Yujin Nagasawa 《Sophia》2007,46(1):65-67
I provide a further response to Jason A. Beyer’s objections to the alleged inconsistency between God’s omniscience and His
other attributes.
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Yujin NagasawaEmail: |
8.
Jean Suplizio 《Human Studies》2007,30(4):357-375
Academic popularizers of the new field of evolutionary psychology make notable appeals to William James to bolster their doctrine.
In particular, they cite James’ remark that humans have all the “impulses” animals do and many more besides to shore up their
claim that people’s “instincts” account for their flexibility. This essay argues that these scholars misinterpret James on
the instincts. Consciousness (which they find inscrutable) explains cognitive flexibility for James. The evolutionary psychologists’
appeal to James is, therefore, unwarranted and, given the conditions relevant to the public and professional audiences they
address, also ineffective as a rhetorical tool for enlisting new recruits.
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Jean SuplizioEmail: |
9.
Maxine Haire 《Sophia》2007,46(3):305-311
Robert Preece’s The Psychology of Buddhist Tantra and Khenchen Thrangu Rinpoche’s Everyday Consciousness and Primordial Awareness are reviewed. Both books address Tibetan Buddhism, and their common threads underscore this discussion. Even when separated
from their original contexts, the Tibetan Buddhist teachings offer understandings about a common human nature and a method
of transforming consciousness through awareness.
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Maxine HaireEmail: |
10.
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: |
11.
Gregory Landini 《Axiomathes》2009,19(2):115-142
This is a critical discussion of Nino B. Cocchiarella’s book “Formal Ontology and Conceptual Realism.” It focuses on paradoxes
of hyperintensionality that may arise in formal systems of intensional logic.
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Gregory LandiniEmail: |
12.
David Kishik 《Philosophia》2008,36(1):111-128
This is a paper about the way language meshes with life. It focuses on Ludwig Wittgenstein’s later work, and compares it with
Leo Tolstoy and Saint Augustine’s confessions. My aim is to better understand in this way what it means to have meaning in
language, as well as meaning in life.
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David KishikEmail: |
13.
John Gonzalez 《Studies in East European Thought》2007,59(4):309-346
Despite all that has been written about Russian historiography and how it profoundly changed after the Bolsheviks seized power
in 1917, very little is known about the historical tradition immediately before the Soviet era. This article attempts to begin
to address this issue by examining the major forces that shaped the historical and sociological thought of Nikolai Alesandrovich
Rozhkov (1868–1927). It argues that as Kliuchevskii’s successor and as the first professional historian to eventually present
a Marxist analysis of Russian history, Rozhkov was not only the most important historian at that time but one whose work best
represented the most significant transition in Russia’s historical tradition. The article concludes that an examination of
Rozhkov’s historical methodology offers a new interpretation of the origins of Soviet historiography.
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John GonzalezEmail: Email: |
14.
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: |
15.
Joke Bruinsma-de Beer 《Pastoral Psychology》2006,55(2):167-174
In this article the author discusses the differences between pastoral care and psycho-social therapy. She clarifies the specific identity of pastoral care on the basis of Henning Luther’s theology. He distinguishes different anthropological presuppositions in pastoral care and psycho-social therapy. Consequently, she demonstrates the relevancy of Luther’s theology for today’s Practical Theology.
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Joke Bruinsma-de BeerEmail: |
16.
Stewart Cohen 《Philosophical Studies》2009,144(1):121-125
I raise several objections to Sosa’s account of knowledge as aptness. I argue that aptness is neither necessary nor sufficient
for knowledge. I also raise some objection to Sosa’s treatment of dreaming skepticism.
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Stewart CohenEmail: |
17.
Peter van Schilfgaarde 《Res Publica》2009,15(2):121-136
Empowerment is a key word in Catherine Audard’s new book on Rawls and a central characteristic of Rawls’ approach to justice.
A very different “hermeneutic” approach to justice is presented by Paul Ricoeur, the French philosopher and theologian who,
against the background of his own work, examined Rawls’ views in several publications. This essay compares the two views and
defends the proposition that empowerment is the common denominator. The author suggests that Rawls would not have objected
to including some of Ricoeur’s ideas in the past-principle stage of his Theory.
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Peter van SchilfgaardeEmail: |
18.
Imtiaz Moosa 《Ethical Theory and Moral Practice》2007,10(2):159-182
In this article (1) I extract from Brentano’s works (three) formal arguments against “genealogical explanations” of ethical
claims. Such explanation can also be designated as “naturalism” (not his appellation); (2) I counter these arguments, by showing
how genealogical explanations of even apodictic moral claims are logically possible (albeit only if certain unlikely, stringent
conditions are met); (3) I show how Nietzsche’s ethics meets these stringent conditions, but evolutionary ethics does not.
My more general thesis is that naturalism and intuitionism in ethics need not be mutually incompatible.
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Imtiaz MoosaEmail: |
19.
Chris Heathwood 《Erkenntnis》2007,67(1):137-142
Jonathan Westphal’s recent paper attempts to reconcile the view that propositions about the future can be true or false now
with the idea that the future cannot now be real. I attempt to show that Westphal’s proposal is either unoriginal or unsatisfying.
It is unoriginal if it is just the well-known eternalist solution. It is unsatisfying if it is instead making use of a peculiar,
tensed truthmaking principle.
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Chris HeathwoodEmail: |
20.
Per Albert Ilsaas 《Res Publica》2008,14(4):313-316
The article is a brief response to Jacob Blair’s critique of David Rodin’s argument in War and Self-Defense that there are circumstances in which war conceivably could be justified not as self-defence, but as law enforcement or punishment.
It argues that while Rodin’s position potentially is less dilemmatic than Blair suggests, Blair nevertheless usefully highlights
tensions within it. Blair’s own argument in favour of ar as law-enforcement is suggestive, but in no way conclusive.
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Per Albert IlsaasEmail: |