共查询到20条相似文献,搜索用时 26 毫秒
1.
Hajj Muhammad Legenhausen 《Topoi》2007,26(2):167-175
The place of philosophy in Iranian society is prominent. Philosophy is discussed in popular media as well as specialized journals,
and in seminaries, research centers, and universities. Philosophy in Iran is often divided into Western and Islamic. Sometimes
these are taken to be rivals. The methods of instruction differ to some extent, as well as the languages needed for advanced
study. The question of the nature of Islamic philosophy is itself a controversial topic in Iran, and positions on this issue
are often driven by ideological trends. The study of philosophy in the Islamic seminaries has its own history. Today Islamic
philosophy may be considered a philosophical tradition that is being carried on with increasing interaction with the study
of Western philosophy in Iran.
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Hajj Muhammad LegenhausenEmail: |
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3.
Brendan Larvor 《Erkenntnis》2008,68(3):393-407
This article canvasses five senses in which one might introduce an historical element into the philosophy of mathematics:
1. The temporal dimension of logic; 2. Explanatory Appeal to Context rather than to General Principles; 3. Heraclitean Flux;
4. All history is the History of Thought; and 5. History is Non-Judgmental. It concludes by adapting Bernard Williams’ distinction
between ‘history of philosophy’ and ‘history of ideas’ to argue that the philosophy of mathematics is unavoidably historical,
but need not and must not merge with historiography.
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Brendan LarvorEmail: |
4.
Experimental philosophy and philosophical intuition 总被引:4,自引:3,他引:1
Ernest Sosa 《Philosophical Studies》2007,132(1):99-107
The topic is experimental philosophy as a naturalistic movement, and its bearing on the value of intuitions in philosophy.
This paper explores first how the movement might bear on philosophy more generally, and how it might amount to something novel
and promising. Then it turns to one accomplishment repeatedly claimed for it already: namely, the discrediting of armchair
intuitions as used in philosophy.
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Ernest SosaEmail: |
5.
Albert Atkin 《Philosophia》2008,36(3):313-326
This paper traces a lost genealogical connection between Charles S. Peirce’s later theory of signs and contemporary work in
the philosophy of language by John Perry. As is shown, despite some differences, both accounts offer what might be termed
a multi-level account of meaning. Moreover, it is claimed that by adopting a ‘Peircian turn’ in his theory, Perry might overcome
alleged shortcomings in his account of cognitive significance.
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Albert AtkinEmail: |
6.
The compatibility between Western democracy and other cultures, and the desirability of democracy, are two important problems
in democratic theory. Following an insight from John Rawls’s later philosophy, and using some key passages in Mencius, I will show the compatibility between a ‘thin’ version of liberal democracy and Confucianism. Moreover, elaborating on Mencius’s
ideas of the responsibility of government for the physical and moral well-being of the people, the respectability of the government
and the ruling elite, and the competence-based limited political participation, I shall explore the Mencian criticisms of
some ‘thick’ democratic ideas. Through the discussion in this paper, I hope to show the relevance of Confucianism to contemporary
political philosophy and society.
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Tongdong BaiEmail: |
7.
Veronica Vasterling 《Human Studies》2007,30(2):79-95
In this essay I compare Nussbaum’s and Arendt’s approach to narrativity. The point of the comparison is to find out which
approach is more adequate for practical philosophy: the approach influenced by cognitive theory (Nussbaum) or the one influenced
by hermeneutic phenomenology (Arendt). I conclude that Nussbaum’s approach is flawed by methodological solipsism, which is
due to her application of cognitive theory.
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Veronica VasterlingEmail: |
8.
Jonathan M. Weinberg 《Philosophical Studies》2009,145(3):455-464
Timothy Williamson devotes significant effort in his The Philosophy of Philosophy to arguing against skepticism about judgment. One might think that the recent “experimental philosophy” challenge to the
philosophical practice of appealing to intuitions as evidence is a possible target of those arguments. However, this is not
so. The structure of that challenge is radically dissimilar from that of traditional skeptical arguments, and the aims of
the challenge are entirely congruent with the spirit of methodological improvement that Williamson himself exemplifies in
the Afterword of his book.
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Jonathan M. WeinbergEmail: |
9.
Victoria S. Harrison 《Philosophia》2006,34(3):287-301
This article applies Hilary Putnam’s theory of internal realism to the issue of religious plurality. The result of this application – ‘internalist pluralism’ – constitutes a paradigm shift within the Philosophy of Religion. Moreover, internalist pluralism succeeds in avoiding the major difficulties faced by John Hick’s famous theory of religious pluralism, which views God, or ‘the Real,’ as the noumenon lying behind diverse religious phenomena. In side-stepping the difficulties besetting Hick’s revolutionary Kantian approach, without succumbing to William Alston’s critique of conceptual-scheme dependence, internalist pluralism provides a solution to significant theoretical problems, while doing so in a manner that is respectful of cultural diversity and religious sensitivities.
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Victoria S. HarrisonEmail: |
10.
Not Always Enslaved,Yet Not Quite Free: Philosophical Challenges from the Underside of the New World
Lewis R. Gordon 《Philosophia》2008,36(2):151-166
This article is the keynote address of the University of the West Indies at Cave Hill, Barbados, philosophy symposium in celebration
of the 200th Anniversary of the British outlawing the Atlantic Slave Trade. The paper explores questions of enslavement and
freedom through challenges of philosophical anthropology, philosophy of social change, and metacritical reflections posed
by African Diasporic or Africana philosophy. Such challenges include the relevance and legitimacy of philosophical reflection
to the lives of racialized slaves and concludes with a discussion of the implications of the analysis for an understanding
of the “face” of political life and the importance of the concept of “home” for a cogent theory of freedom.
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Lewis R. GordonEmail: |
11.
Hasan Ünder 《Studies in Philosophy and Education》2008,27(6):405-431
This article aims to present the past and present state and future possibilities of philosophy of education as an academic
discipline in Turkey as related to teacher training programs and academic studies in higher education institutions. It takes
philosophy of education as consisting of the approaches that have emerged in its history. It has come to Turkey as a part
of the modernization of education. It seems that during the Republican era in Turkey before World War II, mainly due to the
dominance of the German conception of educational studies, the pedagogy and the history of pedagogy courses and the textbooks
for them, which were central to the curricula of teacher training schools, contained the subjects of philosophy of education
in its continental form; and after World War II philosophy of education is mostly understood, primarily due to Turkey’s changing
international relations and the spread of American influence, as the isms and the doctrines approaches as found in the USA
between the 1940s and 1960s, while other approaches in the field have been less influential. The article identifies how the
restructuring of the teacher training system and the curricula of Faculties of Education in 1998 was a serious blow to the
discipline, since it excluded philosophy of education from the curricula of teacher preparation schools, and the flourishing
discipline thus lost its hold and importance in the undergraduate programs, and then in graduate programs. But the 2006 revision
of the curricula has given a kiss of life to the discipline. There are reasons to think that it can recover in the coming
period.
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Hasan ünderEmail: |
12.
Romanas Plečkaitis 《Studies in East European Thought》2009,61(1):3-13
The first Lithuanians to be introduced to philosophy were young members of the gentry who studied in European universities
at the end of the 14th century. The recently christened Lithuania strove to adopt Western culture and to present itself as
a Western state. At the end of the 14th century, the Vilnius Cathedral School was founded. The elements of logic were probably
taught there. The growth of the political and economic power of the Grand Duchy of Lithuania brought about the need for higher
education. The need was significantly increased by the growing activity of various religious orders. In 1507, the Dominicans
started teaching philosophy and theology to their novices in Vilnius. They taught late medieval philosophy in its Thomistic
interpretation. We can regard 1507 as the year Lithuania began to benefit from a new phenomenon, professional philosophy,
with the Dominicans as its initiators. The Dominicans and later the Jesuits, Franciscans, Benedictines, Carmelites, Trinitarians,
and other monastic orders enriched intellectual life in Lithuania by teaching philosophy in their schools. The most important
event in the development of philosophy in Lithuania was the foundation of Vilnius University in 1579. The disciplines belonging
to scholasticism of the second level were taught in its philosophy department.
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Romanas PlečkaitisEmail: |
13.
Purushottama Bilimoria 《Sophia》2008,47(3):359-376
Nietzsche represents in an interesting way the well-worn Western approach to Asian philosophical and religious thinking: initial
excitement, then neglect by appropriation, and swift rejection when found to be incompatible with one’s own tradition, whose
roots are inexorably traced back to the ‘ancient’ Greeks. Yet, Nietzsche’s philosophical critique and methods - such as ‘perspectivism’
- offer an instructive route through which to better understand another tradition even if the sole purpose of this exercise
is to perceive one’s own limitations through the eyes of the other: a self-destruktion of sorts. To help correct this shortcoming and begin the long overdue task of even-handed dialogue - or contemporary comparative
philosophy - we will be served well by looking at Nietzsche’s mistakes, which in turn informed the tragic critic of the West
of the last century, Martin Heidegger. We may learn here not to cast others in one’s own troubled image; and not to reverse
cultural icons: Europe’s Superman, and Asia’s Buddha.
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Purushottama BilimoriaEmail: |
14.
James D. Marshall 《Studies in Philosophy and Education》2007,26(2):97-109
In this paper I wish to comment upon the use of polemical argument in philosophy of education and education. Like Foucault,
I believe that a whole morality is at stake because polemical argument obfuscates the search for truth at the expense of truth
and the other’s veracity, integrity and dignity. The use of polemics is illustrated by two arguments. The first general argument
is taken from an attack upon Albert Camus by the British writer Colin Wilson. The second more particular example is taken
from attacks in New Zealand by the State Department of Education upon the educational ideas of the novelist and educator Sylvia
Ashton-Warner. Finally I discuss how polemics might be countered in education.
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James D. MarshallEmail: |
15.
T. Parent 《Erkenntnis》2008,68(1):103-112
It is a consequence of Quine’s confirmation holism that the logical laws are in principle revisable. Some have worried this
is at odds with another dictum in Quine, viz., that any translation which construes speakers as systematically illogical is
ipso facto inadequate. In this paper, I try to formulate exactly what the problem is here, and offer a solution to it by (1)
disambiguating the term ‘logic,’ and (2) appealing to a Quinean understanding of ‘necessity.’ The result is that the different
theses in Quine’s philosophy of logic are to be situated within different contexts of inquiry.
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T. ParentEmail: |
16.
Graham Macdonald 《Erkenntnis》2007,67(2):239-253
This paper argues that the non-reductive monist need not be concerned about the ‘problem’ of mental causation; one can accept
both the irreducibility of mental properties to physical properties and the causal closure of the physical. More precisely,
it is argued that instances of mental properties can be causally efficacious, and that there is no special barrier to seeing
mental properties whose instances are causally efficacious as being causally relevant to the effects they help to bring about.
It is then shown that the causal relevance of mental properties is consistent with there being no downward causation, so the
dilemma of ‘epiphenomenalism or reduction’ can be avoided. Non-reductive monism lives on as a viable position in the philosophy
of mind.
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Graham MacdonaldEmail: |
17.
Adrian Haddock 《Philosophia》2008,36(4):483-493
Arthur C. Danto’s Analytical Philosophy of History has a Kantian ambition: to state the conditions that make historical knowledge possible and to show “the unhappy destiny”
that attends attempts to extend modes of representation beyond these conditions. Even though Danto’s book fails to achieve
this ambition, it succeeds in making a number of important—if neglected—suggestions in the course of its attempt. One concerns
the significance of the progressive tense for our thinking about human agency. Another concerns the way agency can impact
negatively on the possibility of foreknowledge.
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Adrian HaddockEmail: |
18.
Shannon Vallor 《Phenomenology and the Cognitive Sciences》2009,8(1):1-15
Dennett’s recent defense in this journal of the heterophenomenological method and its supposed advantages over Husserlian
phenomenology is premised on his problematic account of the epistemological and ontological status of phenomenological states.
By employing Husserl’s philosophy of science to clarify the relationship between phenomenology and evidence and the implications
of this relationship for the empirical identification of ‘real’ conscious states, I argue that the naturalistic account of
consciousness Dennett hopes for could be authoritative as a science only by virtue of the very phenomenological evidences
Dennett’s method consigns to the realm of fiction. Thus heterophenomenology, qua scientific method, is incoherent.
相似文献
Shannon VallorEmail: |
19.
Jack Reynolds 《Sophia》2008,47(3):311-325
This essay raises some critical questions about the interpretation that Derrida offers of Merleau-Ponty in his recent book,
On Touching: Jean-Luc Nancy, where Derrida implies that the latter’s work remains mired in theological prejudices. As well as defending Merleau-Ponty’s
analyses of the senses and inter-subjectivity against such claims, this essay is also concerned to examine Derrida’s transcendental
philosophy of time (or philosophy of the contretemps that breaks open time but nonetheless pertains to it) that undergirds
and motivates his engagement with various philosophies of touch. In this latter respect, I will argue that Derrida’s philosophy
is itself ‘touched’ by time, in the peculiar sense of ‘touched’ that connotes affected and wounded. His work instantiates
an ethics of non-presentist time (which is also the transcendental condition for any event of touch) and I ask whether there
is reason to look for a different understanding of both time and the transcendental to Derrida’s.
相似文献
Jack ReynoldsEmail: |
20.
The Heideggerian rupture in the history of philosophy in the name of a phenomenological and poetic ontology has provided an
opening which many of the key figures in twentieth century continental thought have exploited. However, this opening was marked
by Heidegger himself as an ambiguous one, insofar as metaphysics was perhaps integrally ‘onto-theology,’ that is, ultimately
continuous with the world-historical capture of the thought of being. This piece argues that the philosophy of Alain Badiou,
which departs from the recognition that Heidegger is the ‘last universally recognised philosopher’, provides the means for
a radical reconsideration of the philosophy-theology relationship in its specifically Heideggerian form, involving as it does
further questions of science and technology, the status of the poem, and the nature of ontological thought as such. We argue
that, through the deployment of mathematics as ontology, the Gordian knot of onto-theology and its legion of consequences
can be cut, and a new assemblage of many of the key Heideggerian motifs can be put into play: the poem, history, and philosophy
itself.
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Jon RoffeEmail: |