共查询到20条相似文献,搜索用时 31 毫秒
1.
Liezl van Zyl 《Philosophia》2009,37(1):91-104
In this paper I argue that the disagreement between modern moral philosophers and (some) virtue ethicists about whether motive
affects rightness is a result of conceptual disagreement, and that when they develop a theory of ‘right action,’ the two parties
respond to two very different questions. Whereas virtue ethicists tend to use ‘right’ as interchangeable with ‘good’ or ‘virtuous’
and as implying moral praise, modern moral philosophers use it as roughly equivalent to ‘in accordance with moral obligation.’
One implication of this is that the possibility of an act being right by accident does not pose a problem for consequentialism
or deontology. A further implication is that it reveals a shortcoming in virtue ethics, namely that it does not—yet needs
to—present an account of moral obligation.
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Liezl van ZylEmail: |
2.
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: |
3.
Matteo Morganti 《Axiomathes》2009,19(1):73-85
In a recent paper, Jiri Benovsky argues that the bundle theory and the substratum theory, traditionally regarded as ‘deadly
enemies’ in the metaphysics literature, are in fact ‘twin brothers’. That is, they turn out to be ‘equivalent for all theoretical
purposes’ upon analysis. The only exception, according to Benovsky, is a particular version of the bundle theory whose distinguishing
features render unappealing. In the present reply article, I critically analyse these undoubtedly relevant claims, and reject
them.
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Matteo MorgantiEmail: |
4.
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.
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Stephen FinlayEmail: |
5.
Timothy Chappell 《Ethical Theory and Moral Practice》2007,10(3):255-265
I discuss Bernard Williams’ ‘integrity objection’ – his version of the demandingness objection to unreasonably demanding ‘extremist’
moral theories such as consequentialism – and argue that it is best understood as presupposing the internal reasons thesis.
However, since the internal reasons thesis is questionable, so is Williams’ integrity objection. I propose an alternative
way of bringing out the unreasonableness of extremism, based on the notion of the agent’s autonomy, and show how an objection
to this proposal can be outflanked by a strategy that also outflanks the ‘paradox of deontology.’
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Timothy ChappellEmail: |
6.
Neal Judisch 《Philosophical Studies》2008,140(3):299-318
Recent discussions of physicalism have focused on the question how the physical ought to be characterized. Many have argued
that any characterization of the physical should include the stipulation that the physical is non-mental, and others have
claimed that a systematic substitution of ‘non-mental’ for ‘physical’ is all that is needed for philosophical purposes. I
argue here that both claims are incorrect: substituting ‘non-mental’ for ‘physical’ in the causal argument for physicalism
does not deliver the physicalist conclusion, and the specification that the physical is non-mental is irrelevant to the task
of formulating physicalism as a substantive, controversial thesis.
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Neal JudischEmail: |
7.
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 |
8.
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: |
9.
Amie L. Thomasson 《Philosophical Studies》2008,141(1):63-78
I argue that thinking of existence questions as deep questions to be resolved by a distinctively philosophical discipline
of ontology is misguided. I begin by examining how to understand the truth-conditions of existence claims, by way of understanding
the rules of use for ‘exists’ and for general noun terms. This yields a straightforward method for resolving existence questions
by a combination of conceptual analysis and empirical enquiry. It also provides a blueprint for arguing against most common
proposals for uniform substantive ‘criteria of existence’, whether they involve mind-independence, possession of causal powers,
observability, etc., and thus for showing that many arguments for denying entities (numbers, ordinary objects, fictional characters,
propositions…) on grounds of their failure to meet one or more of these proposed existence criteria are mistaken.
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Amie L. ThomassonEmail: |
10.
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.
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Antony DuffEmail: |
11.
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: |
12.
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: |
13.
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.
相似文献
Stephen MaitzenEmail: |
14.
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: |
15.
Karen Bennett has recently argued that the views articulated by Linsky and Zalta (Philos Perspect 8:431–458, 1994) and (Philos
Stud 84:283–294, 1996) and Plantinga (The nature of necessity, 1974) are not consistent with the thesis of actualism, according
to which everything is actual. We present and critique her arguments. We first investigate the conceptual framework she develops
to interpret the target theories. As part of this effort, we question her definition of ‘proxy actualism’. We then discuss
her main arguments that the theories carry a commitment to actual entities that do not exist. We end by considering and addressing
a worry that might have been the driving force behind Bennett’s claim that Linsky and Zalta’s view is not fully actualistic.
相似文献
Edward N. ZaltaEmail: |
16.
17.
This paper explores some of the differences between the enactive approach in cognitive science and the extended mind thesis.
We review the key enactive concepts of autonomy and sense-making. We then focus on the following issues: (1) the debate between internalism and externalism about cognitive processes; (2)
the relation between cognition and emotion; (3) the status of the body; and (4) the difference between ‘incorporation’ and
mere ‘extension’ in the body-mind-environment relation.
相似文献
Mog StapletonEmail: |
18.
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: |
19.
Scott Hill 《Journal of Happiness Studies》2009,10(2):215-228
Daniel Haybron has made an original contribution to philosophical discussions of happiness. He has put forward a theory that
identifies happiness with moods and the propensity to experience moods. Haybron’s contribution deserves a critical examination.
The first section of my paper is interpretive. I show how Haybron uses the concepts of ‘central affective states’ and ‘mood
propensity’ to define happiness. The second and third sections of the paper are critical. They focus on the inclusion of mood
propensity in Haybron’s theory. In the second section I argue that his theory fails because there is an example that shows
a subject can be happy even when that subject does not have a positive mood propensity. In the third section of the paper,
I consider Haybron’s objection that the case in question is ‘object-specific’ and that it is not ‘emotionally-based’. I discuss
both of these technical terms in detail. Moreover, I argue that a modified version of the counter example accommodates these
technical terms while retaining the persuasiveness of the original example.
相似文献
Scott HillEmail: |
20.
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.
相似文献
Victoria S. HarrisonEmail: |