共查询到20条相似文献,搜索用时 15 毫秒
1.
Sven Bernecker 《Erkenntnis》2009,71(1):107-121
This paper criticizes the widespread view whereby a second-order judgment of the form ‘I believe that p’ qualifies as self-knowledge only if the embedded content, p, is of the same type as the content of the intentional state reflected upon and the self-ascribed attitude, belief, is of
the same type as the attitude the subject takes towards p. Rather than requiring identity of contents across levels of cognition self-knowledge requires only that the embedded content
of the second-order thought be an entailment of the content of the intentional state reflected upon. And rather than demanding
identity of attitudes across levels of cognition self-knowledge demands only that the attitude of the intentional state reflected
upon and the attitude the subject self-attributes share certain features such as direction of fit and polarity.
相似文献
Sven BerneckerEmail: |
2.
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.
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Mark Allen PetersonEmail: |
3.
Kenneth G. Ferguson 《Erkenntnis》2009,70(3):299-311
Realism, defined as a justified belief in the existence of the external world, is jeopardized by ‘meaning rationalism,’ the
classic theory of meaning that sees the extension of words as a function of the intensions of individual speakers, with no
way to ensure that these intensions actually correspond to anything in the external world. To defend realism, Ruth Millikan
(1984, 1989a, b, 1993, 2004, 2005) offers a biological theory of meaning called ‘teleosemantics’ in which words, without requiring any contribution from the
speaker’s intensions, are supposedly matched directly with their extensions by external norms. But even if one granted as
a theoretical possibility that word meaning might possibly be stabilized through an external process, nonetheless, realists
who wish to appeal to teleosemantics for a semantic proof of the external world must be capable of identifying these external
norms, something that Millikan describes as highly fallible. Furthermore, because they can be aware of these norms only as
these are internally represented, it would also be necessary for realists to verify that these internal representations accurately
reflect the norms as they occur in the external world. But given that this is virtually the same stumbling block to realism
found in meaning rationalism, it is concluded that teleosemantics is not likely to restore faith in this worldview.
相似文献
Kenneth G. FergusonEmail: |
4.
5.
Richard Woodward 《Philosophical Studies》2008,139(2):273-288
Gideon Rosen’s [1990 Modal fictionalism. Mind, 99, 327–354] Modal Fictionalist aims to secure the benefits of realism about possible-worlds, whilst avoiding commitment to the existence of any world other
than our own. Rosen [1993 A problem for fictionalism about possible worlds. Analysis, 53, 71–81] and Stuart Brock [1993 Modal fictionalism: A response to Rosen. Mind, 102, 147–150] both argue that fictionalism is self-defeating since the fictionalist is tacitly committed to the existence of
a plurality of worlds. In this paper, I develop a new strategy for the fictionalist to pursue in response to the Brock–Rosen
objection. I begin by arguing that modal fictionalism is best understood as a paraphrase strategy that concerns the propositions
that are expressed, in a given context, by modal sentences. I go on to argue that what is interesting about paraphrastic fictionalism
is that it allows the fictionalist to accept that the sentence ‘there is a plurality of worlds’ is true without thereby committing
her to the existence of a plurality of worlds. I then argue that the paraphrastic fictionalist can appeal to a form of semantic
contextualism in order to communicate her status as an anti-realist. Finally, I generalise my conception of fictionalism and
argue that Daniel Nolan and John O’Leary-Hawthorne [1996 Reflexive fictionalisms. Analysis, 56, 26–32] are wrong to suggest that the Brock-Rosen objection reveals a structural flaw with all species of fictionalism.
相似文献
Richard WoodwardEmail: |
6.
Twine R 《Theoretical medicine and bioethics》2007,28(6):509-523
Drawing upon a concept of ‘critical bioethics’ [7] this paper takes a species-broad approach to the social and ethical aspects of enhancement. Critical Bioethics aims to foreground
interdisciplinarity, socio-political dimensions, as well as reflexivity to what becomes bioethical subject matter. This paper
focuses upon the latter component and uses the example of animal enhancement as a way to think about both enhancement generally,
and bioethics. It constructs several arguments for including animal enhancement as a part of enhancement debates, and considers
some connections between human and animal enhancement. The paper concludes in a plea for an ‘enhancement’ to our critical
abilities to examine some of the underlying social, moral and ethical assumptions bound up in varied anticipated ‘enhanced’
futures.
相似文献
Richard TwineEmail: |
7.
Ben Saunders 《Ethical Theory and Moral Practice》2009,12(3):279-290
The three most common responses to Taurek’s ‘numbers problem’ are saving the greater number, equal chance lotteries and weighted
lotteries. Weighted lotteries have perhaps received the least support, having been criticized by Scanlon What We Owe to Each
Other (1998) and Hirose ‘Fairness in Life and Death Cases’ (2007). This article considers these objections in turn, and argues that they do not succeed in refuting the fairness of a weighted
lottery, which remains a potential solution to cases of conflict. Moreover, it shows how these responses actually lead to
a new argument for weighted lotteries, appealing to fairness and Pareto-optimality.
相似文献
Ben SaundersEmail: |
8.
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: |
9.
Gregg Lambert 《Sophia》2008,47(3):293-310
This article responds to the question of the ‘implicit and presupposed theological turn of phenomenology’ by providing a close
reading of Jacques Derrida’s Le Toucher—Jean-Luc Nancy (2000 French/2005 English translation), particularly concerning what Derrida alludes to as ‘the Christian thinking of the
flesh’ in the French phenomenological tradition post-Husserl. In reading Derrida’s own text, the article identifies and then
performs a ‘cryptonomy’ of references to the ‘Christian body,’ and of the ‘return of religion.’ The article also focuses on
the more recent writings of Jean-Luc Nancy, especially Corpus (2000 French), concerning the body and its relationship to the concept of corporality (Leiblichkeit) from Husserl’s Ideas II.
相似文献
Gregg LambertEmail: |
10.
Tomasini F 《Theoretical medicine and bioethics》2007,28(6):497-507
This article critically evaluates bettering human life. Because this involves lives that do not exist yet, the article investigates
human eugenics and enhancement through the social prism of ‘the imaginary’ (defined ‘as a set of assumptions and concepts
for thinking and speaking about human enhancement and its future direction’) [1]. “Exploring basic assumptions underlying the idea of human enhancement” investigates underlying assumptions and claims for
human enhancement. Firstly, human eugenics and enhancement entangles a factual as well as a normative claim about what improvement/betterment
maybe constitutive of. Secondly, claims about what a better life is, is often a future orientated claim about whether certain
kinds of life that do not exist yet should ever exist. Moral images of thought are introduced and how they work to make normative judgments about lives that do not
exist. This implicates the moral problem of difference, where an image of a ‘better’ life—classically expressed in eugenics
as a ‘superior’ and/or ‘normal’ life—necessarily entails inferiority and/or deviance from a norm. “Moral imagination in contemporary fiction and the history of old eugenics”,
introduces moral images in history of eugenics and demonstrates how examples fall foul of the problem. “The new (liberal)
eugenics and the moral image of therapy” examines progress in contemporary debates, the move from authoritarian to non-authoritarian
eugenics (human enhancement), and how, to some extent, this has solved the problem of difference, through liberal defence
of personal choice. “The heart of the eugenic issue” suggests that personal choice in liberal non-authoritarian eugenics is
not immune to basic drive behind all eugenic arguments; desire as lack which is expressed as the continual dissatisfaction
of not having our future expectations met.
相似文献
Floris TomasiniEmail: |
11.
Patrick Maynard 《Philosophical Studies》2007,135(1):111-121
Cynthia Freeland’s investigation of four kinds of ‘fidelity’ in portraiture is cut across by more general philosophical concerns.
One is about what might be called the expression of persons--the persons or ‘inner selves’ of portrait subjects and of portrait
artist: whether either is possible across each of the four kinds of fidelity, and whether these two kinds of expression are
in tension. More fundamental is the problem of telling how self-expression is at all possible in any of these forms. Finally,
she wonders how photography affects all these questions. This comment addresses portraiture not so much in terms of the four
fidelities, but with another quartet of concepts: four ordinary types of ‘display’, in terms of which we see how artists’
self-expression is possible in all these forms, also including photography. Its key idea is that portraits are displays simply
by being pictures or sculptures, which are kinds of artifacts, hence things that we perceive as having intentional affordance:
that is, as being intentionally made ‘for’ something.
相似文献
Patrick MaynardEmail: |
12.
Antony Duff 《Res Publica》2008,14(4):277-281
Richard Dagger (in this issue) provides perhaps the most persuasive version of a ‘fair play’ theory of criminal punishment,
grounded in an attractive liberal republican political theory. But, I argue, his version of the theory still faces serious
objections: that its explanation of why some central mala in se are properly criminalised is still distorting, despite his
appeal to the burdens of ‘general compliance’; and that it cannot adequately explain (as it should explain) the differential
seriousness and wrongfulness of different kinds of crime.
相似文献
Antony DuffEmail: |
13.
Stephen Finlay 《Philosophical Studies》2009,143(3):315-340
This paper advances a reductive semantics for ‘ought’ and a naturalistic theory of normativity. It gives a unified analysis
of predictive, instrumental, and categorical uses of ‘ought’: the predictive ‘ought’ is basic, and is interpreted in terms
of probability. Instrumental ‘oughts’ are analyzed as predictive ‘oughts’ occurring under an ‘in order that’ modifer (the
end-relational theory). The theory is then extended to categorical uses of ‘ought’: it is argued that they are special rhetorical
uses of the instrumental ‘ought’. Plausible conversational principles explain how this end-relational ‘ought’ can perform
the expressive functions of the moral ‘ought’. The notion of an ‘ought-simpliciter’ is also discussed.
相似文献
Stephen FinlayEmail: |
14.
The main objective of the Flemish research project ‘Nanotechnologies for tomorrow’s society’ (NanoSoc) is to develop and try
out an interactive process as a suitable methodology for rendering nanoresearchers aware of underlying assumptions that guide
nanotech research and integrating social considerations into the research choices they face. In particular, the NanoSoc process
should sustain scientists’ capacities to address growing uncertainties on the strategic, scientific and public acceptance
level. The article elaborates on these uncertainties and involved dilemmas scientists are facing and proposes a process approach which addresses strategic uncertainty by alternating between ‘visioning’ and ‘technology assessment’; a process design which manages complexity by promoting reflexivity among scientists by exposing them to deliberations in civil society (social
experts, stakeholders, citizens) on plausible futures with nanotechnologies; and as an answer to societal ambivalence, certain
process quality requirements such as an attitude of perplexity or openness towards ‘plurality’ and an attitude of ‘temporary closure’, both in support
of understanding and learning from differences.
相似文献
Lieve GoordenEmail: |
15.
Donald Capps 《Journal of religion and health》2007,46(4):591-606
In an earlier article on Erik H. Erikson’s earliest writings (Capps, 2007), I focused on the relationship between the child’s melancholia and conflict with maternal authority, and drew attention
to the restorative role of humor. In this article, I discuss two of the three chapters in part three, “The Growth of the Ego,”
of Erikson’s first major book, Childhood and Society [Erikson, Childhood and society. New York: W. W. Norton, 1950, Childhood and society (rev. edition). New York: W. W. Norton, 1963]. I explore the same theme of the relationship of melancholia and the mother, but focus on the restorative role of play.
I interpret the differences between the two cases in light of Sigmund Freud’s essay, “Mourning and Melancholia” [Freud, Mourning
and melancholia. In S. Freud, General psychological theory (pp. 164–179). P. Rieff (ed.). New York: Collier Books. 1963].
相似文献
Donald CappsEmail: |
16.
J. R. G. Williams 《Erkenntnis》2009,70(2):151-171
This paper explores the interaction of well-motivated (if controversial) principles governing the probability conditionals,
with accounts of what it is for a sentence to be indefinite. The conclusion can be played in a variety of ways. It could be
regarded as a new reason to be suspicious of the intuitive data about the probability of conditionals; or, holding fixed the
data, it could be used to give traction on the philosophical analysis of a contentious notion—indefiniteness. The paper outlines
the various options, and shows that ‘rejectionist’ theories of indefiniteness are incompatible with the results. Rejectionist
theories include popular accounts such as supervaluationism, non-classical truth-value gap theories, and accounts of indeterminacy
that centre on rejecting the law of excluded middle. An appendix compares the results obtained here with the ‘impossibility’
results descending from Lewis (1976).
相似文献
J. R. G. WilliamsEmail: |
17.
Dermot Moran 《Continental Philosophy Review》2008,41(4):401-425
Throughout his career, Husserl identifies naturalism as the greatest threat to both the sciences and philosophy. In this paper, I explicate Husserl’s overall diagnosis and critique
of naturalism and then examine the specific transcendental aspect of his critique. Husserl agreed with the Neo-Kantians in rejecting naturalism. He has three major critiques of naturalism:
First, it (like psychologism and for the same reasons) is ‘countersensical’ in that it denies the very ideal laws that it needs for its own justification.
Second, naturalism essentially misconstrues consciousness by treating it as a part of the world. Third, naturalism is the
inevitable consequence of a certain rigidification of the ‘natural attitude’ into what Husserl calls the ‘naturalistic attitude’.
This naturalistic attitude ‘reifies’ and it ‘absolutizes’ the world such that it is treated as taken-for-granted and ‘obvious’.
Husserl’s transcendental phenomenological analysis, however, discloses that the natural attitude is, despite its omnipresence
in everyday life, not primary, but in fact is relative to the ‘absolute’ transcendental attitude. The mature Husserl’s critique
of naturalism is therefore based on his acceptance of the absolute priority of the transcendental attitude. The paradox remains that we must start from and, in a sense, return to the natural attitude, while, at the same time, restricting
this attitude through the on-going transcendental vigilance of the universal epoché.
相似文献
Dermot MoranEmail: |
18.
Karin van Nieuwkerk 《Contemporary Islam》2008,2(3):191-210
This article explores the emergent public sphere in Egypt in the early 1990s by analysing the debates about the ‘repentant’
artists. Many artists, mostly women but also a few men, stepped down from art for religious reasons. Some of them even started
to preach against art because they considered their former profession haram. The ‘repentance’ of so many famous performers led to fierce contestations in the media. Art became an issue par excellence
for debating notions of the ‘common good’ and the ‘good Muslim.’ Media were intensively used by secularists, conservative
Muslims, Islamists, the regime and repentant artists to publicise their version of Islam. The different voices in the debate
are analysed to investigate whether they constitute a counterpublic.
相似文献
Karin van NieuwkerkEmail: |
19.
Yurevich A 《Integrative psychological & behavioral science》2007,41(1):21-27
The author presents several arguments against Toomela’s (Culture of science: Strange history of the methodological thinking
in psychology. Integrative Psychological and Behavioral Science, 2007a, doi:, History of methodology in psychology: Starting point, not the goal. Integrative Psychological and Behavioral Science, 2007b, doi:) pessimistic thesis: “The last 60 years of research in psychology seems to have gone astray.” Nevertheless he admits that
Toomela’s article despite the excessively categorical assessments contained in it and the undue pessimism crowing its conclusion,
represents a substantial contribution to the highlighting of socio-cultural impact on various models of psychological cognition,
which lurks behind the international unification of globalizing science.
相似文献
Andrey YurevichEmail: |
20.
Three experiments re-investigated selective attention in the ‘ring-cueing’ paradigm of Egly and Homa (J Exp Psychol: Human
Percept Perform 10:778–793, 1984). Observers were cued to attend to one of three concentric rings of radius 1°, 2°, or 3°, and their signal detection accuracy
for cued and uncued rings was measured. Experiment 1, which used a central color cue to indicate a like-colored ring, replicated
ring-cueing effects along the lines of Egly and Homa. Experiments 2 and 3 examined whether these effects were produced by
observers exploiting secondary-depth cues possibly inherent in the display layout. With color cues, the availability of secondary-depth
information had no influence on the ring-cueing effects. However, making the rings monochrome and using central size cues
significantly reduced the ring-cueing effects when the depth information was disrupted. The results suggest that selection
was object-based, operating on a spatial ‘grouped-array’ representation of the cued ring made salient by color- or depth-based
segmentation mechanisms.
相似文献
Hermann J. MüllerEmail: |