共查询到20条相似文献,搜索用时 15 毫秒
1.
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: |
2.
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: |
3.
Scott F. Aikin 《Argumentation》2008,22(4):571-584
There is a tension with regard to regulative norms of inquiry. One’s commitments must survive critical scrutiny, and if they
do not survive, they should be revised. Alternately, for views to be adequately articulated and defended, their proponents
must maintain a strong commitment to the views in question. A solution is proposed with the notion of holding one’s own as
the virtue of being reason-responsive with the prospects of improving the view in question.
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Scott F. AikinEmail: |
4.
Patrick Hutchings 《Sophia》2007,46(1):79-89
A review of Peter Steele’s Plenty, a book in which each poem is faced by a colour plate of the painting or object which sparked it off. Hollander’s ecphrasis
and Krieger’s ekphrasis are held in – possibly unresolvable – dialectic by Steele’s poems. The only resolution which one can
find is one of wit rather than of philosophy.
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Patrick HutchingsEmail: |
5.
Supernatural Miracles and Religious Inclusiveness 总被引:1,自引:1,他引:0
Morgan Luck 《Sophia》2007,46(3):287-293
In this paper I shall assess Clarke’s assertion that all definitions of miracles that purport to satisfy the criterion of
religious inclusiveness should substitute the term ‘supernatural’ for ‘non-natural’. In addition, I shall attempt to strengthen
Clarke’s conception of the supernatural by offering an analysis of what it means for something to be ‘above’ nature. Lastly,
I shall offer a new argument as to why Clarke’s intention-based definition of miracles is necessarily less religiously inclusive
than Mumford’s causation-based definition.
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Morgan LuckEmail: |
6.
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: |
7.
Richard A. Lynch 《Human Studies》2008,31(2):209-221
This article brings out certain philosophical difficulties in Lacan’s account of the mirror stage, the initial moment of the
subject’s development. For Lacan, the “original organization of the forms of the ego” is “precipitated” in an infant’s self-recognition
in a mirror image; this event is explicitly prior to any social interactions. A Hegelian objection to the Lacanian account
argues that social interaction and recognition of others by infants are necessary prerequisites for infants’ capacity to recognize
themselves in a mirror image. Thus mutual recognition with another, rather than self-recognition in a mirror, is what makes
possible subsequent ego-formation and self-consciousness. This intersubjective critique suggests that many of the psychoanalytic
consequences that Lacan derives from the mirror stage (e.g., alienation, narcissism, and aggressivity) may need to be rethought.
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Richard A. LynchEmail: |
8.
Dorothée Legrand 《Phenomenology and the Cognitive Sciences》2009,8(1):67-87
The notion of ‘givenness of consciousness’ needs further elucidation. On the one hand, I agree with Lyyra (this volume) that
one sense for ‘givenness of consciousness’ is not enough to account for consciousness and self-consciousness. On the other
hand, I will argue that Lyyra’s paper is problematic precisely because he fails to consider one basic sense for ‘givenness
of consciousness’. Lyyra and I thus agree that there must be (at least) two senses for ‘givenness of consciousness’; we disagree,
however about which modes of givenness are involved.
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Dorothée LegrandEmail: URL: http://dorotheelegrand.googlepages.com |
9.
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: |
10.
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: |
11.
J. Angelo Corlett 《Journal of Academic Ethics》2008,6(3):205-209
This paper amounts to a reply to Professor Donald G. Brown’s thoughtful comment on my “Ethical Issues in Journal Peer-Review”,
which appeared in this journal.
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J. Angelo CorlettEmail: |
12.
Daphna Erdinast-Vulcan 《Continental Philosophy Review》2008,41(1):43-58
The essay draws on a little-known fragment from M.M. Bakhtin’s Draft Exercise Notebooks of 1943 to highlight both the affinities
and the divergences of the respective philosophical projects of Bakhtin and Emmanuel Levinas. The first part of the discussion
follows their parallel itineraries through several points of convergence, from a sense of profound philosophical disenchantment
to a conception of the ethical subject as living on borderlines, facing the other, irremediably vulnerable and infinitely
responsible. The second part focuses on the “dialogic impasse” and its attempted resolution through gestures of triangulation,
evidenced in Levinas’s “third” and Bakhtin’s “superaddresee.” The third part of the discussion, beginning with Bakhtin’s and
Levinas’s different readings of Dostoevsky, focuses on the ultimate divergence of their philosophical positions, and suggests
that Bakhtin’s discursive conception of subjectivity may point the direction towards a more viable thinking of a post-metaphysical
ethics.
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Daphna Erdinast-VulcanEmail: |
13.
Phillip Montague 《Philosophia》2009,37(1):125-131
This paper is a rejoinder to Thaddeus Metz’s article “Censure Theory Still Best Accounts for Punishment of the Guilty: Reply
to Montague.” In his article, Metz attempts to answer objections to censure theory that I had raised previously. I argue in
my rejoinder that Metz’s defense of censure theory remains seriously problematic despite what he says in his reply.
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Phillip MontagueEmail: |
14.
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: |
15.
Skeptical Theism and God’s Commands 总被引:1,自引:0,他引:1
Stephen Maitzen 《Sophia》2007,46(3):237-243
According to Michael Almeida and Graham Oppy, adherents of skeptical theism will find their sense of moral obligation undermined
in a potentially ‘appalling’ way. Michael Bergmann and Michael Rea disagree, claiming that God’s commands provide skeptical
theists with a source of moral obligation that withstands the skepticism in skeptical theism. I argue that Bergmann and Rea
are mistaken: skeptical theists cannot consistently rely on what they take to be God’s commands.
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Stephen MaitzenEmail: |
16.
Olli Pyyhtinen 《Human Studies》2008,31(3):279-298
The essay discusses the philosopher and sociologist Georg Simmel’s theorizing about the individual. Whereas it is typically
within the context of the modern metropolis and the mature money economy that Simmel’s ideas have been discussed in the secondary
literature, I render those ideas in another light by addressing the ontological and existential issues crucial to his conception
of the individual. In Simmel, the individual is divided between the “what” and the “who,” between the qualities which make
one something individual and one’s non-repeatable and finite existence which makes one someone singular. I argue that whereas the first dimension can be understood sociologically, in terms of social relations, the latter
is not accessible to sociology as such, but must be treated philosophically. Therefore, if we wish to address this duality
that lies at the heart of individuality, a “philosophical turn” for sociology is called for.
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Olli PyyhtinenEmail: |
17.
Michael J. Walsh 《Journal of religion and health》2007,46(4):471-479
This essay argues that the prospect of health and well-being from a Buddhist perspective must take into account an understanding
of religiosity as a process of becoming, a culturally and contextually defined praxis of what and who it is we are and would
like to become. It is in this process of becoming that a space of healing is made possible. It is not simply that Buddhist
temple space is ‘good’ in some sort of clinical manner, but rather that it is active in its will to achieve a space of becoming
healthy and whole.
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Michael J. WalshEmail: |
18.
Brian Findsen 《Studies in Philosophy and Education》2007,26(6):545-559
Central tenets of Freirean philosophy and pedagogy are explored and applied to the emerging field of older adults’ learning
(educational gerontology), a sub-field of adult education. I argue that many of Freire’s concepts and principles have direct
applicability to the tasks of adult educators working alongside marginalized older adults. In particular, Freire’s ideas fit
comfortably within a critical educational gerontology approach as they challenge prevailing orthodoxies and provide a robust
analytical framework from which radical adult educators can work effectively in promoting social transformation.
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Brian FindsenEmail: |
19.
20.
This paper explores the complex relationship between childhood and sexuality by identifying prevailing discourses underpinning
the repression and regulation of children’s knowledge of sexuality in Australia since the 1950’s. Examining several primary
schooling Health Curricula, and Professional Development, Health and Physical Education Syllabi from the 1950’s to the turn
of the new century, we trace the construction of the child and children’s knowledge of sexuality in early childhood (K-6).
We believe that teaching sexual knowledge within schooling culture needs to be better aligned with the changing lives of children
so as to adequately address different and diverse family experiences.
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Kerry RobinsonEmail: |