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1.
L. Nathan Oaklander 《Philosophia》2010,38(2):229-241
In his review of The Ontology of Time, Thomas Crisp (Notre Dame Philosophical Reviews, 2005a) argues that Oaklander's version of McTaggart's paradox does not make any trouble for his version of presentism. The aim
of this paper is to refute that claim by demonstrating that Crisp's version of presentism does indeed succumb to a version
of McTaggart's argument. I shall proceed as follows. In Part I I shall explain Crisp's view and then argue in Part II that
his analysis of temporal becoming, temporal properties and temporal relations is inadequate. Finally, in Part III, I shall
demonstrate that his presentist ontology of time is susceptible to the paradox he so assiduously sought to avoid. 相似文献
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Anne Holmes 《Psychodynamic Practice》2013,19(4):379-381
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Brooks Holtom Caren B. Goldberg David G. Allen Mark A. Clark 《Journal of business and psychology》2017,32(1):59-71
Purpose
This research explores “shocking events” as part of the unfolding model of turnover, extending our understanding of the influence of various types of shocks on future voluntary employee separations.Design/Methodology/Approach
1536 new hires at a large financial institution reported shocks monthly during their first 8 months at work as well as their job satisfaction and perceptions of marketability. We used event history to estimate the basic distributional properties of the shocks and Cox proportional hazards models to examine the effects of shocks on job satisfaction and turnover over the subsequent year as reported by the organization.Findings
Organizational shocks generally occur earlier than personal shocks. Further, unexpected shocks have a stronger impact than expected shocks on subsequent turnover. Finally, the effects of organizational shocks on turnover are mediated by job satisfaction, whereas personal shocks have direct effects on turnover.Implications
Our findings offer evidence for the utility of the shock construct in the unfolding model of turnover and speak to the importance of encouraging managers to monitor shocks on an ongoing basis in order to predict when different types of shocks will occur and their likely influence on turnover.Originality/Value
Ours is the first study to examine shocks as they occur. This is a contrast to prior studies that relied on retrospective accounts. Thus, we are able to test new hypotheses (e.g., direct effects vs. mediation) that expand the unfolding model of turnover.4.
Inspired by Hintikka’s ideas on constructivism, we are going to ‘effectivize’ the game-theoretic semantics (abbreviated GTS) for independence-friendly first-order logic (IF-FOL), but in a somewhat different way than he did in the monograph ‘The Principles of Mathematics Revisited’. First we show that Nelson’s realizability interpretation—which extends the famous Kleene’s realizability interpretation by adding ‘strong negation’—restricted to the implication-free first-order formulas can be viewed as an effective version of GTS for FOL. Then we propose a realizability interpretation for IF-FOL, inspired by the so-called ‘trump semantics’ which was discovered by Hodges, and show that this trump realizability interpretation can be viewed as an effective version of GTS for IF-FOL. Finally we prove that the trump realizability interpretation for IF-FOL appropriately generalises Nelson’s restricted realizability interpretation for the implication-free first-order formulas. 相似文献
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Juan J. Colomina 《Studia Logica》2014,102(3):655-662
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David Bakhurst 《Studies in East European Thought》2013,65(3-4):271-285
This paper examines Hegel’s place in the philosophy of Eval’d Il’enkov (1924–1979). Hegel’s ideas had a huge impact on Il’enkov’s conception of the nature of philosophy and of the philosopher’s mission, and they formed the core of his distinctive account of thought and its place in nature. At the same time, Il’enkov was victimized for his “Hegelianism” throughout his career, from the time he was sacked from Moscow State University in 1955 to the ideological criticisms that preceded his death in 1979. After considering Hegel’s influence on the history of Russian thought, the paper focuses on Hegelian themes in Il’enkov’s 1974 book, Dialekti?eskaja logika and evaluates their philosophical significance. Finally, parallels are explored between Il’enkov’s situation at the end of his life and the plight of Nikolaj Bukharin, incarcerated in the Lubjanka prison in 1936 and at work on Philosophical arabesques. Both thinkers confronted the contradiction between their confidence in the rationality of history and the tragic absurdity of Soviet reality, and both responded by affirming their fidelity to Lenin and his vision of Marxism. In this way, they sought to make sense of their respective situations in the face of extreme adversity. That they so much as thought it worth trying owed much to Hegel’s influence. 相似文献
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Synthese - This work takes a stand on whether Wallace should be regarded as co-author of the theory of natural selection alongside Darwin as he is usually considered on behalf of his alleged... 相似文献
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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.
相似文献
Purushottama BilimoriaEmail: |
10.
Richard Feist 《Synthese》2002,132(3):273-301
This article locates Weyl's philosophy of mathematics and its relationship to his philosophy of science within the epistemological and ontological framework of Husserl's phenomenology as expressed in the Logical Investigations and Ideas. This interpretation permits a unified reading of Weyl's scattered philosophical comments in The Continuum and Space-Time-Matter. But the article also indicates that Weyl employed Poincaré's predicativist concerns to modify Husserl's semantics and trim Husserl's ontology. Using Poincaré's razor to shave Husserl's beard leads to limitations on the least upper bound theorem in the foundations of analysis and Dirichlet's principle in the foundations of physics. Finally, the article opens the possibility of reading Weyl as a systematic thinker, that he follows Husserl's so-called transcendental turn in the Ideas. This permits an even more unified reading of Weyl's scattered philosophical comments. 相似文献
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Daniel W. Harris 《British Journal for the History of Philosophy》2018,26(2):371-395
Many philosophers have assumed, without argument, that Wittgenstein influenced Austin. More often, however, this is vehemently denied, especially by those who knew Austin personally. We compile and assess the currently available evidence for Wittgenstein’s influence on Austin’s philosophy of language. Surprisingly, this has not been done before in any detail. On the basis of both textual and circumstantial evidence we show that Austin’s work demonstrates substantial engagement with Wittgenstein’s later philosophy. In particular, Austin’s 1940 paper, ‘The Meaning of a Word’, should be construed as a direct response to and development of ideas he encountered in Wittgenstein’s Blue Book. Moreover, we argue that Austin’s mature speech-act theory in How to Do Things with Words was also significantly influenced by Wittgenstein. 相似文献
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Neil Tennant 《Synthese》2010,173(1):9-23
This is a reply to Timothy Williamson’s paper ‘Tennant’s Troubles’. It defends against Williamson’s objections the anti-realist’s
knowability principle based on the author’s ‘local’ restriction strategy involving Cartesian propositions, set out in The Taming of the True. Williamson’s purported Fitchian reductio, involving the unknown number of books on his table, is analyzed in detail and shown to be fallacious. Williamson’s attempt
to cause problems for the anti-realist by means of a supposed rigid designator generates a contradiction with arithmetic right
away, upon instantiating the obviously relevant theorem that every natural number is provably odd or provably even. The paper
also explains and formulates a globally restricted knowability principle, which likewise blocks the attempted reductio. 相似文献
15.
Boyd Millar 《Synthese》2010,174(3):445-461
In Sense and Content, Christopher Peacocke points out that two equally-sized trees at different distances from the perceiver are normally represented
to be the same size, despite the fact that in a certain sense the nearer tree looks bigger; he concludes on the basis of this observation that visual experiences possess irreducibly phenomenal properties. This argument
has received the most attention of all of Peacocke’s arguments for separatism—the view that the intentional and phenomenal
properties of experiences are independent of one another. However, despite its notoriety, the argument is widely misunderstood
and underappreciated. I argue that once the structure of the argument is clarified and the replies that have been offered
are considered closely, one must conclude that the trees argument is successful. 相似文献
16.
Jan Narveson 《The Journal of Ethics》2010,14(3-4):263-334
G. A. Cohen’s Rescuing Justice and Equality proposes that both concepts need rescuing from the work of John Rawls. Especially, it is concerned with Rawls’ famous second principle of justice according to which social primary goods should be distributed equally unless an unequal distribution is to the benefit of the worst off. The question is why this would ever be necessary if all parties are just. Cohen and I agree that Rawls cannot really justify inequalities on the basis given. But he also thinks equality is the correct analysis of justice, though he provides no actual direct arguments for this. He does, however, provide a striking analytical argument claiming that fundamental principles of justice must be fact insensitive, and that Rawls’s view of justice violates this requirement. I argue that the requirement is itself misconceived and that principles of justice cannot possibly be fact insensitive in the sense developed by Cohen. Few philosophers share this view of Cohen’s—which I argue is due to several conceptual mistakes. With these ironed out, the contractarian view, broadly speaking, is seen to be plausible and powerful. Meanwhile Cohen appears to embrace intuitionism, a stance that cannot possibly be acceptable in social philosophy. In the end, Cohen is successful in arguing that Rawls cannot have what he wants, but neither is Cohen successful in claiming that justice is equality. 相似文献
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Jim Slagle 《Philosophia》2015,43(4):1133-1145
For over 20 years, Alvin Plantinga has been advocating his Evolutionary Argument against Naturalism, or EAAN. We will argue that this argument functions as an atypical form of global skepticism, and Plantinga’s development of it has repercussions for other types of skepticism. First, we will go over the similarities and differences; for example, the standard ways of avoiding other forms of skepticism, namely by adopting some form of naturalized or externalist epistemology, do not work with the EAAN. Plantinga himself is a naturalized epistemologist, and his skepticism comes from within this perspective. Next, we will look at how Plantinga moved from presenting his skepticism diachronically, as a loop, to presenting it synchronically, as an infinite regress. Finally, we can extend this move from Plantinga’s skepticism to other forms of global skepticism, in so far as these will involve the rejection of our cognitive faculties’ reliability, and formulate them synchronically as well. Global skepticism is often accused of instability, since it leads us to skepticism about all of our beliefs, including belief in the skeptical scenario itself. Yet formulating it as an infinite regress rather than a loop allows the skeptical charge to go forward. 相似文献
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Craig Ross 《International Journal for Philosophy of Religion》2012,71(3):221-238
To suggest that Daniel Dennett is a deist is to invite ridicule. Dennett is both an avowed atheist and defender of naturalism in philosophy. Yet if we pay heed to the entirety of Dennett’s claims a curious picture emerges. My suggestion is that Hegel and Marx represent the rival responses to what we might call the modern predicament: what is the nature of existence in a world which seems a mechanism? Dennett’s response to this question is Hegelian, and involves a commitment to a religiosity which might surprise those otherwise receptive to his arguments. 相似文献