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1.
David Fernández Duque 《Studia Logica》2011,98(3):347-373
We show that given a finite, transitive and reflexive Kripke model 〈 W, ≼, ⟦ ⋅ ⟧ 〉 and w ? W{w \in W} , the property of being simulated by w (i.e., lying on the image of a literalpreserving relation satisfying the ‘forth’ condition of bisimulation) is modally undefinable
within the class of S4 Kripke models. Note the contrast to the fact that lying in the image of w under a bisimulation is definable in the standard modal language even over the class of K4 models, a fairly standard result for which we also provide a proof. 相似文献
2.
It is unfortunate that Francis Y. Lin, in ‘Chomsky on the “ordinary language” view of language’ pays little attention to his
own remark, ‘Chomsky’s criticisms make us realize that we should not be content with general and vague formulations of convention,
ability, and so on. We must make such notions precise and provide details’ Lin speaks so imprecisely and provides so few details
of notions on which he relies heavily, such as ‘general learning mechanism’ and ‘sentence frame’, that readers must employ
large amounts of guesswork to place even a halfway specific interpretation on his proposals and claims.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
3.
Michael Blome-Tillmann 《Philosophical Studies》2008,138(1):29-53
Epistemic contextualism—the view that the content of the predicate ‘know’ can change with the context of utterance—has fallen
into considerable disrepute recently. Many theorists have raised doubts as to whether ‘know’ is context-sensitive, typically
basing their arguments on data suggesting that ‘know’ behaves semantically and syntactically in a way quite different from
recognised indexicals such as ‘I’ and ‘here’ or ‘flat’ and ‘empty’. This paper takes a closer look at three pertinent objections
of this kind, viz. at what I call the Error-Theory Objection, the Gradability Objection and the Clarification-Technique Objection.
The paper concludes that none of these objections can provide decisive evidence against contextualism. 相似文献
4.
Christopher M. Kelty 《Nanoethics》2009,3(2):79-96
Using long-term anthropological observations at the Center for Biological and Environmental Nanotechnology in Houston, Texas,
the article demonstrates in detail the creation of new objects, new venues and new modes of veridiction which have reoriented
the disciplines of materials chemistry and nanotoxicology. Beginning with the confusion surrounding the meaning of ‘implications’
and ‘applications’ the article explores the creation of new venues (CBEN and its offshoot the International Council on Nanotechnology);
it then demonstrates how the demands for a responsible, safe or ethical science were translated into new research and experiment
in and through these venues. Finally it shows how ‘safety by design’ emerged as a way to go beyond implications and applications,
even as it introduced a whole new array of controversies concerning its viability, validity and legitimacy. 相似文献
5.
Slobodanka Vladiv-Glover 《Studies in East European Thought》2006,58(3):205-238
Mamardašvili’s ‘classical’ paradigm of knowledge is seen to be minimally based on extrapolations from Descartes’ classical
philosophy to which Mamardašvili attributes features that rather anticipate his own post-classical ontology. The latter is
oriented towards the primacy of perception as a subjective process, in which the self-conscious subject constructs the world,
not as illusion, but as a ‘picture’ or ‘model’ (Wittgenstein’s Bild). By examining Mamardašvili’s definition of the ‘phenomenon’ against the␣background of Husserl’s ‘reduction’, Wittgenstein’s
‘object’ and the Freudian and post-structuralist psychoanalytic model of subjectivity, the paper arrives at the inference
that Mamardašvili is essentially a post-Structuralist thinker who appropriates concepts from various critical and philosophical
disciplines to construct his own multi-disciplinary theory of consciousness and perception. 相似文献
6.
Tobias Rosefeldt 《Philosophical Studies》2008,137(3):301-333
This paper argues that ‘that’-clauses are not singular terms (without denying that their semantical values are propositions).
In its first part, three arguments are presented to support the thesis, two of which are defended against recent criticism.
The two good arguments are based on the observation that substitution of ‘the proposition that p’ for ‘that p’ may result
in ungrammaticality. The second part of the paper is devoted to a refutation of the main argument for the claim that ‘that’-clauses
are singular terms, namely that this claim is needed in order to account for the possibility of quantification into ‘that’-clause
position. It is shown that not all quantification in natural languages is quantification into the position of singular terms,
but that there is also so-called ‘non-nominal quantification’. A formal analysis of non-nominal quantification is given, and
it is argued that quantification into ‘that’-clause position can be treated as another kind non-nominal quantification. 相似文献
7.
David Botting 《Argumentation》2012,26(2):213-232
From Aristotle’s Sophistical Refutations the following classifications are put forward and defended through extensive excerpts from the text. (AR-PFC) All sophistical
refutations are exclusively either ‘apparent refutations’ or ‘proofs of false conclusions’. (AR-F) ‘Apparent refutations’
and ‘fallacies’ name the same thing. (ID-ED) All fallacies are exclusively either fallacies in dictione or fallacies extra dictionem. (ID-nAMB) Not all fallacies in dictione are due to ambiguity. (AMB-nID) Not all fallacies due to ambiguity are fallacies in dictione. (AMB&ID-ME) The set of fallacies due to ambiguity and fallacies in dictione together comprise the set of arguments said to be “dependent on mere expression”. Being “dependent on mere expression” and
“dependent on language” are not the same (instances of the latter form a proper subset of instances of the former). (nME-FACT)
All arguments that are not against the expression are “against the fact.” (FACT-ED) All fallacious arguments against the fact
are fallacies extra dictionem (it is unclear whether the converse is true). (MAN-ARG) The solutions of fallacious arguments are exclusively either “against the man” or “against the argument.” (10) (F-ARG) Each (type of) fallacy
has a unique solution (namely, the opposite of whatever causes the fallacy), but each fallacious argument does not. However,
each fallacious argument does have a unique solution against the argument, called the ‘true solution’ (in other words, what
fallacy a fallacious argument commits is determined by how it is solved. However, if the solution is ‘against the man’ then
this is not, properly speaking, the fallacy committed in the argument. It is only the ‘true solution’—the solution against
the argument, of which there is always only one—that determines the fallacy actually committed). 相似文献
8.
Mikhail Epstein 《Studies in East European Thought》2006,58(2):95-105
The article presents Gogol as marking the end of a century-long phase of secularism in Russian culture, from Peter the Great
to Pushkin, and as the first writer to represent the cultural phenomenon of the ‘New Middle Ages’ and renewed religious zeal,
first described by Berdyaev; further, it highlights some commonalities between Gogol and Belinsky and takes Belinsky as a
leading instance of ‘religious atheism’. The article goes on to consider Russian culture’s need for neutral ‘middle ground’
between its multiple and extreme polarities and, in this context, highlights Sergej Averintsev’s plea for an orientation towards
Aristotelianism.
These are the opening two sections of a longer paper delivered at a
conference on ‘Russian Culture at the Crossroads. Art and Society’ at the University of Nevada, Las Vegas,’ 24–25 November
1997. The title of the
full paper is: ‘Russian Culture at the Crossroads: Secularization, Demonism
and the Transition from a Binary to a Ternary Model.’ 相似文献
9.
10.
Zilgalvis P 《Science and engineering ethics》2002,8(3):277-281
Conflict of interest is an issue that has been put in the spotlight by the commercial application of the new biomedical technologies.
This paper presents the approach of the Council of Europe and the binding legal instruments to deal with this problem. The
main focus is on the Convention on Human Rights and Biomedicine, and its draft additional Protocol on Biomedical Research.
An earlier version of this paper was presented at an International Conference on “Conflict of Interest and its Significance
in Science and Medicine” held in Warsaw, Poland on 5–6 April, 2002.
The views expressed are personal and do not necessarily reflect any official position of the Council of Europe. 相似文献
11.
June Edmunds 《Contemporary Islam》2012,6(1):67-84
In the post 9/11 context new forms of governance of Muslims based on the resurfacing of old colonial ideas have emerged. Micro-surveillance
measures involving the hyper-legalization of settled Muslim populations in Western Europe have led to a curtailment of rights
through legal measures and political discourses. A new form of governmentality identifies signs of religious belief, such
as the hijab, as a potential threat to national identity and security. Operating through a combination of legal mechanisms and popular
narratives based on themes associated with colonial governance, Muslims have been ‘cast out’ of law and politics. With decolonization,
this narrative has been transformed into one about a ‘home-grown’ alien force whose transnational attachments, thought to
be evident in a refusal to confine religious identity to the private sphere, are presented as a risk that needs to be contained.
European Muslims have rebelled against their removal from the protection of the law by declaring their rights as citizens
and as humans as a way of combating religious and cultural discrimination. Historically, human rights have emerged out of
processes of containment and exclusions. Today, a new generation of Muslims has appropriated the language of rights to protest
against these exclusions, holding the mirror up to the transgressors of human rights: their original proponents. This is a
case of ‘realized citizenship’ in which European Muslims gain access to and mobilize resources and skills to bridge the gap
between the promise of citizenship and human rights. 相似文献
12.
Geoffrey Hellman 《Journal of Philosophical Logic》2006,35(6):621-651
A remarkable development in twentieth-century mathematics is smooth infinitesimal analysis (‘SIA’), introducing nilsquare and nilpotent infinitesimals, recovering the bulk of scientifically applicable classical analysis (‘CA’) without resort to the method of limits. Formally, however, unlike Robinsonian ‘nonstandard analysis’, SIA conflicts with CA, deriving, e.g., ‘not every quantity is either = 0 or not = 0.’ Internally, consistency is maintained by using intuitionistic logic (without the law of excluded middle). This paper examines problems of interpretation resulting from this ‘change of logic’, arguing that standard arguments based on ‘smoothness’ requirements are question-begging. Instead, it is suggested that recent philosophical work on the logic of vagueness is relevant, especially in the context of a Hilbertian structuralist view of mathematical axioms (as implicitly defining structures of interest). The relevance of both topos models for SIA and modal-structuralism as appled to this theory is clarified, sustaining this remarkable instance of mathematical pluralism. 相似文献
13.
Johan van Benthem 《Synthese》2009,167(2):251-270
Issues about information spring up wherever one scratches the surface of logic. Here is a case that raises delicate issues
of ‘factual’ versus ‘procedural’ information, or ‘statics’ versus ‘dynamics’. What does intuitionistic logic, perhaps the earliest source of informational and procedural thinking in contemporary logic, really tell us about information?
How does its view relate to its ‘cousin’ epistemic logic? We discuss connections between intuitionistic models and recent
protocol models for dynamic-epistemic logic, as well as more general issues that emerge. 相似文献
14.
Mark Allen Peterson 《Contemporary Islam》2007,1(3):247-264
The American press began to take notice of the Danish cartoons after they began to circulate outside of Europe. The press
primarily framed the events as a single problem of global interaction: an issue of ‘freedom of speech’ opposed to ‘religious
sensitivity.’ Much of the coverage permitted, within limits, a plurality of voices. Drawing on a case study of stories about
the ‘cartoon controversy’ in the Boston Globe, I argue that U.S. journalism is organized by a logic of objectivity that seeks to produce a ‘perspectiveless perspective
on all perspectives’ (Bourdieu, On television. New York: The New Press, 1998), showing voices on ‘both sides,’ simultaneously masked and contributed to the press’s reifying a series of events into a
single global ‘event,’ one that reflected a clash of Western and Islamic values.
相似文献
Mark Allen PetersonEmail: |
15.
The motif of the ‘drama of being’ is a dominant thread that spans the entirety of Levinas's six decades of authorship. As
we will see, from the start of his writing career, Levinas consciously frames the tension between ontology and ethics in a
dramatic form. A careful exposition of this motif and other related theatrical metaphors in his work–-such as ‘intrigue,’
‘plot,’ and ‘scene’–-can offer us not only a better appreciation of the evolution of Levinas's thought, but also of his proper
place within the western philosophical tradition. Levinas accuses western philosophers of being exclusively attuned to what
he calls the ‘drama of existence.’ And even then, philosophers have eluded the implications of the tragic fatalism that define
this drama. Philosophers are generally unaware of an ‘other scene’ that radically alters the fatalistic logic of the ontological
drama. Levinas calls this other scene the ‘ethical intrigue.’ 相似文献
16.
Mark Moyer 《Synthese》2006,148(2):401-423
Puzzles about persistence and change through time, i.e., about identity across time, have foundered on confusion about what it is for ‘two things’ to be have ‘the same thing’ at a time. This is most directly seen in the dispute over whether material objects can occupy exactly the same place at the
same time. This paper defends the possibility of such coincidence against several arguments to the contrary. Distinguishing
a temporally relative from an absolute sense of ‘the same’, we see that the intuition, ‘this is only one thing’, and the dictum,
‘two things cannot occupy the same place at the same time’, are individuating things at a time rather than absolutely and are therefore compatible with coincidence. Several other objections philosophers have raised ride
on this same ambiguity. Burke, originating what has become the most popular objection to coincidence, argues that if coincidence
is possible there would be no explanation of how objects that are qualitatively the same at a time could belong to different
sorts. But we can explain an object’s sort by appealing to its properties at other times. Burke’s argument to the contrary
equivocates on different notions of ‘cross-time identity’ and ‘the statue’. From a largely negative series of arguments emerges
a positive picture of what it means to say multiple things coincide and of why an object’s historical properties explain its
sort rather than vice versa – in short, of how coincidence is possible. 相似文献
17.
Martijn Boot 《Ethical Theory and Moral Practice》2012,15(1):7-21
Amartya Sen argues that for the advancement of justice identification of ‘perfect’ justice is neither necessary nor sufficient.
He replaces ‘perfect’ justice with comparative justice. Comparative justice limits itself to comparing social states with
respect to degrees of justice. Sen’s central thesis is that identifying ‘perfect’ justice and comparing imperfect social states
are ‘analytically disjoined’. This essay refutes Sen’s thesis by demonstrating that to be able to make adequate comparisons
we need to identify and integrate criteria of comparison. This is precisely the aim of a theory of justice (such as John Rawls’s
theory): identifying, integrating and ordering relevant principles of justice. The same integrated criteria that determine
‘perfect’ justice are needed to be able to adequately compare imperfect social states. Sen’s alternative approach, which is
based on social choice theory, is incapable of avoiding contrary, indeterminate or incoherent directives where plural principles
of justice conflict. 相似文献
18.
Joshua Gert 《Synthese》2006,150(2):171-183
Terry Horgan and Mark Timmons have recently presented a series of papers in which they argue against what has come to be called
the ‘new wave’ moral realism and moral semantics of David Brink, Richard Boyd, Peter Railton, and a number of other philosophers.
The central idea behind Horgan and Timmons’s criticism of these ‘new wave’ theories has been extended by Sean Holland to include
the sort of realism that drops out of response-dependent accounts that make use of an analogy between moral properties and
secondary qualities. This paper argues that Holland’s extension depends crucially on the fact that his target is a direct response-dependent account of moral value. His argument does not work against such accounts of more basic normative notions such as ‘harm’ or ‘benefit’. And
these more basic notions may then serve as the basic normative building blocks for an indirectly response-dependent moral
theory.
* Thanks to Mark Timmons for helpful and friendly comments on an earlier version of this paper, and also to an audience at
the 2003 Pacific APA, and to the reviewers
for this journal. 相似文献
19.
Attempts at meaning-making are considered an integral part of the process of psychological adjustment following the diagnosis
of a major illness. The present study aimed at examining the applicability of Lipowski’s illness meaning framework and the
utility of a card-task and an interview method for the assessment of illness meanings in an Indian sample of cancer patients
(n=100). ‘Challenge’, ‘value’, ‘punishment’ , ‘weakness’ and ‘enemy’ were the five categories from the Lipowski’s framework
that were found to be applicable in the current study sample whereas ‘strategy’, ‘relief’ and ‘loss’ were not applicable in
the sample. Five new categories of illness meanings emerged namely; ‘burden’, ‘part of life’, ‘God’s plan’, ‘fate’ and ‘low
threat’. Subgroups of patients formed on the basis of four broad categories of illness meanings (positive, negative, fate
and low threat) differed significantly on depression, anxiety and quality of life, supporting the convergent validity of the
interview based assessment. The study highlights that the card-task for assessment of meanings has significant limitations
and that Lipowski’s illness-meaning framework requires expansion to capture the breadth of illness experiences in Indian patients. 相似文献
20.
Ibrahim Abraham 《Contemporary Islam》2009,3(1):79-97
Drawing on qualitative data from interviews with twelve queer Muslims in Australia, this article analyses the ongoing struggle
for queer Muslim recognition within the context of the so-called ‘Clash of Civilisations’. Analysing the rhetoric of national
security and ‘Western’ civilisational identity, this article interrogates the incorporation of sexuality into the cultural
and political discourse of the ‘war on terror’, from the xenophobic demonisation of Muslims as sexual predators, to liberal
Islamophobia that posits Islam as an aggressive and alien Other against which liberal capitalism must be defended. Within
this hostile environment, queer Muslims in Australia are articulating various strategies for finding meaning in their lives.
From a Marxist perspective, this article analyses these strategies for recognition which range from complex acts of ‘closeting’
sexual, ethnic and religious identities, to subversive acts of critical hybridity that seek to negate the exclusionary nature
of homophobia and Islamophobia within Australia’s multicultural society. 相似文献