共查询到20条相似文献,搜索用时 31 毫秒
1.
Kenneth Wain 《Studies in Philosophy and Education》2008,27(2-3):103-114
Alasdair MacIntyre and Richard Rorty, in their different ways, have represented the tension between acculturation and individuation,
truth and freedom, as central to modern education systems, a tension which, both agree, they have failed to resolve. The paper
argues that an additional complication is that in the contemporary postmodern landscape, which prioritises the notion of lifelong
learning in its policy discourse, the very notion of education is threatened, and asks whether we should care. It considers
MacIntyre’s suggestion that the notion of the educated public can solve the former tension and concurrently re-launch the
notion of education in the postmodern world—central to MacIntyre’s plan is the reform of the university. And against it Rorty’s
suggestion that acculturation and individuation be regarded as different but connected processes, with individuation conceived
as self-creation and located in the non-vocational university. 相似文献
2.
Hailey Huget 《Philosophia》2012,40(2):337-355
In this paper I analyze and critique Charles Griswold’s work Forgiveness: A Philosophical Exploration. Griswold’s theory of
forgiveness is structured around the notion that human frailty, imperfection, and susceptibility to unfortunate circumstances
are cornerstones of the human experience. While Griswold’s paradigm of forgiveness is compelling on the whole, I argue that
this “human frailty thesis” creates unintentional and problematic consequences that undermine major goals of his paradigm.
In particular, the human frailty thesis undermines Griswold’s requirement that forgiveness hold an offender accountable for
wrongdoing. After identifying and discussing the consequences of the human frailty thesis, I will propose revisions to Griswold’s
paradigm that redeem it from the problems I have identified. 相似文献
3.
Stephen Mulhall 《International Journal for Philosophy of Religion》2011,69(1):29-43
This paper critically evaluates the work of Charles Taylor and Alasdair MacIntyre by comparing their understanding of the
narrative structure of selfhood with paradigms derived from three other sources: Heidegger’s conception of human being as
Dasein; Rowan Williams’ interpretation of Dostoevsky’s theology of narrative; and Kierkegaard’s project of reading the Old
Testament narrative of Abraham and Isaac as part of the Christian God’s autobiography. These comparisons suggest that Taylor
and MacIntyre’s own narratives of Western culture lack a certain, theologically required openness to a variety of specific
ways in which both individuality and history resist understanding in narrative terms as much as they demand it. 相似文献
4.
Robert E. Goodin 《The Journal of Ethics》2009,13(1):1-13
Philosophers who complain about the ‹demandingness’ of morality forget that a morality can make too few demands as well as
too many. What we ought be seeking is an appropriately demanding morality. This article recommends a ‹moral satisficing’ approach
to determining when a morality is ‹demanding enough’, and an institutionalized solution to keeping the demands within acceptable
limits. 相似文献
5.
Claudia W. Ruitenberg 《Studies in Philosophy and Education》2011,30(2):97-100
In recent years the French philosopher Jacques Rancière has addressed the predicament of artists and curators who, in their
eagerness to convey a critical message or engage their viewers in an emancipatory process, end up predetermining the outcomes
of the experience, hence blocking its critical or emancipatory potential. In this essay I consider Rancière’s writing on this
topic and draw out the parallels with the predicament of teachers and curriculum designers who have critical and emancipatory
objectives. The risk of education that strives for emancipation is that it can become so directive in steering students to
the “right” outcomes that it does not leave these students any intellectual room. Rancière’s work is helpful in reminding
us that teachers and curricula with explicitly critical, political, emancipatory objectives can defeat their own purposes
and become stultifying if they do not leave the student room to use her or his own intelligence. 相似文献
6.
Kyung-Man Kim 《Human Studies》2011,34(4):393-406
Although the success of Habermas’s theory of communicative action depends on his dialogical model of understanding in which
a theorist is supposed to participate in the debate with the actors as a ‘virtual participant’ and seek context-transcendent
truth through the exchange of speech acts, current literature on the theory of communicative action rarely touches on the
difficulties it entails. In the first part of this paper, I will examine Habermas’s argument that understanding other cultural
practices requires the interpreter to virtually participate in the “dialogue” with the actors as to the rationality of their
cultural practice and discuss why, according to Habermas,such dialogue leads to the “context-transcendent truth”. In the second
part, by using a concrete historical example, I will reconstruct a “virtual dialogue” between Habermas and Michael Polanyi
as to the rationality of scientific practice and indicate why Habermas’s dialogical model of understanding based on the methodology
of virtual participation cannot achieve what it professes to do. 相似文献
7.
Dan Mcarthur 《Synthese》2006,151(2):233-255
In this paper I argue against Nancy Cartwright’s claim that we ought to abandon what she calls “fundamentalism” about the
laws of nature and adopt instead her “dappled world” hypothesis. According to Cartwright we ought to abandon the notion that
fundamental laws (even potentially) apply universally, instead we should consider the law-like statements of science to apply
in highly qualified ways within narrow, non-overlapping and ontologically diverse domains, including the laws of fundamental
physics. For Cartwright, “laws” are just locally applicable refinements of a more open-ended concept of capacities. By providing
a critique of the dappled world approach’s central notion of open ended capacities and substituting this concept with an account
of properties drawn from recent writing on the subject of structural realism I show that a form of fundamentalism is viable.
I proceed from this conclusion to show that this form of fundamentalism provides a superior reading of case studies, such
as the effective field theory program (EFT) in quantum field theory, than the “dappled world” view. The case study of the
EFT program demonstrates that ontological variability between theoretical domains can be accounted for without altogether
abandoning fundamentalism or adopting Cartwright’s more implausible theses. 相似文献
8.
Konstantin Sigov 《Studies in East European Thought》2006,58(2):85-93
Drawing on MacIntyre’s encyclopaedia–genealogy–tradition typology of the humanities, the author describes Averintsev’s project
as bringing together the elements of encyclopaedia and tradition. The article identifies three forms of isolationism which
are evident not only in ‘post-atheistic’ societies but more widely, and comments on Averintev’s treatment of these. 相似文献
9.
Christopher Hamilton 《Ethical Theory and Moral Practice》2008,11(2):181-195
Raimond Gaita’s work in moral philosophy is unusual and important in focusing on the concept of sainthood. Drawing partly
on the work of George Orwell, and partly on the life and work of Simone Weil, as well as on further material, I argue that
Gaita’s use of this notion to help make sense of the concept of human preciousness is unconvincing, not least because he does
not properly explore the figure and psychology of the saint in any detail. I relatedly argue that the notion of human preciousness
in question is implausible and, in some ways, sentimental. I also explore Gaita’s concept of “speaking personally” in moral
philosophy, and suggest that matters here are a great deal more complicated than he supposes.
相似文献
Christopher HamiltonEmail: |
10.
Dan W. Forsyth 《International Journal of Hindu Studies》1997,1(1):141-164
Conclusion Thus, we can see that Obeyesekere’s notion and usage of some psychoanalytic concepts is at variance with Freud’s formulations
and with those of standard psychoanalytic theory. This divergence is also evident in Obeyesekere’s formulation of the concept
of disconnection, which is arguably the most important construct in the first chapter of The work of culture. Space constraints prevent us taking-up this concept here. So let me now conclude this first part of the essay, and begin
part 2 with an examination of ‘disconnection’ in the context of a discussion of Obeyesekere’s accounts of two South Asian
ecstatics. 相似文献
11.
12.
Peter Woelert 《Continental Philosophy Review》2007,40(2):139-150
In this paper we want to show how far the early, pre-critical Kant develops a theory of the constitution of space that not
only anticipates insights usually attributed to the phenomenological theory of lived space with its emphasis on the constitutively
central role of the human lived-body, but which also establishes the foundation for Kant’s Copernican turn according to which
space is understood as ‘form of intuition’, implied in the activity of the transcendental subject. The key to understand this
role of the body lies in Kant’s understanding of the asymmetrical nature of a pair of hands, which despite being equal in
size and structure, remain incongruent counterparts, and thus evade integration into a homogenous and purely self-referential
form of space. 相似文献
13.
Philippe Schlenker 《Philosophical Studies》2010,151(1):115-142
Stalnaker (1978) made two seminal claims about presuppositions. The most influential one was that presupposition projection is computed by a pragmatic mechanism based on a notion of ‘local context’. Due to conceptual and technical difficulties, however, the latter notion was reinterpreted in purely semantic terms within
‘dynamic semantics’ (Heim 1983). The second claim was that some instances of presupposition generation should also be explained in pragmatic terms. But despite various attempts, the definition of a precise ‘triggering algorithm’ has remained somewhat elusive. We discuss
possible extensions of both claims. First, we offer a reconstruction of ‘local contexts’ which circumvents some of the difficulties
faced by Stalnaker’s original analysis. We preserve the idea that local contexts are computed by a pragmatic mechanism that
aggregates the information that follows from an incomplete sentence given the global context; but we crucially rely on a modified
notion of entailment (‘R-entailment’), whose plausibility should be assessed on independent grounds. Second, we speculate
that local contexts might prove necessary (though by no means sufficient) to understand how some presuppositions are triggered.
In a nutshell, we suggest that a presupposition is triggered when the semantic contribution of an expression to its local
context is in some sense ‘heterogeneous’. Without giving an analysis of the latter notion, we note that this architecture
implies that presuppositions should be triggered on the basis of the meaning that an expression has relative to its local context (what we call its ‘local meaning’); we sketch some possible consequences of this analysis. 相似文献
14.
Nathan Stemmer 《Journal for General Philosophy of Science》2007,38(1):75-90
The notion of similarity plays a central role in Quine’s theory of Universals and it is with the help of this notion that
Quine intends to define the concept of kind which also plays a central role in the theory. But as Quine has admitted, his
attempts to define kinds in terms of similarities were unsuccessful and it is mainly because of this shortcoming that Quine’s
theory has been ignored by several philosophers (see, e.g., Armstrong, D. M. (1978a). Nominalism and realism: Universals and Scientific realism (Vol. I). Cambridge: Cambridge University Press). In the present paper, I propose an alternative framework that accounts
for the phenomena that Quine intends to explain with his resemblance theory. The framework agrees with Quine’s austere ontology;
in particular, it does not assume the existence of properties and of possible worlds. (I will mention below Quine’s reason
for rejecting properties and possible worlds. For a theory of Universals that assumes possible worlds, see, e.g., Rodriguez-Pereyra,
G. (2002). Resemblance nominalism: A solution to the problem of Universals. Oxford: Clarendon Press.) Moreover, the framework is extensionalist since the abstract entities it assumes are classes and
these can be individuated extensionally, for classes are identical if their members are identical. Finally, I will refute
some of the objections to Quine’s approach that have been raised by Armstrong and Oliver [(1996). The metaphysics of properties.
Mind, 105, 1–80.] and I will argue that, contrary to what has been claimed by Oliver in a comment on Lewis [(1986). On the plurality of worlds. Oxford: Blackwell.], Quine is able to specify an important set of sparse properties.
Editor’s Note: Nathan Stemmer died on 6 April 2007. Due to this, the proofreading was only done by the editors. All colleagues being acquainted
with Nathan Stemmers work are deeply concerned about the loss. 相似文献
15.
This paper starts from the presupposition that moral codes often do not suffice to make agents understand their moral responsibility.
We will illustrate this statement with a concrete example of engineers who design a truck’s trailer and who do not think traffic
safety is part of their responsibility. This opinion clashes with a common supposition that designers in fact should do all
that is in their power to ensure safety in traffic. In our opinion this shows the need for a moral philosophy that helps engineers
to interpret their responsibility and think more critically about it. For this purpose we will explore the moral philosophy
of Alasdair MacIntyre, which is particularly interesting because he locates the beginning of moral thinking in the daily practice
of a profession. This is consistent with the history of moral codes, for codes are also the product of moral reflection by
professionals. We will use MacIntyre’s philosophy to (1) explain what is wrong with the designers’ understanding of their
responsibility and (2) show a possible way to bring their reflection to a more self-critical level. We will also inspect MacIntyre’s
proposal critically. 相似文献
16.
Paul Richard Blum 《Studies in East European Thought》2010,62(2):197-216
Scientific and political developments of the early twentieth century led Michael Polanyi to study the role of the scientist
in research and the interaction between the individual scholar and the surrounding conditions in community and society. In
his concept of “personal knowledge” he gave the theory and history of science an anthropological turn. In many instances of
the history of sciences, research is driven by a commitment to beliefs and values. Society plays the role of authority and
communicative backdrop that presupposes individual liberty. As a system of beliefs science is rooted in community and also
in history. However, as soon as fellow humans become the objects of research, their appeal transcends the researcher. Consequently,
the history of human endeavor reveals a “firmament” of standards and obligations which represent an ontological reality, for
which Polanyi invokes Teilhard de Chardin’s notion of noosphere. 相似文献
17.
We investigate the notion of relevance as it pertains to ‘commonsense’, subjunctive conditionals. Relevance is taken here
as a relation between a property (such as having a broken wing) and a conditional (such as birds typically fly). Specifically,
we explore a notion of ‘causative’ relevance, distinct from ‘evidential’ relevance found, for example, in probabilistic approaches.
A series of postulates characterising a minimal, parsimonious concept of relevance is developed. Along the way we argue that
no purely logical account of relevance (even at the metalevel) is possible. Finally, and with minimal restrictions, an explicit
definition that agrees with the postulates is given.
This revised version was published online in July 2006 with corrections to the Cover Date. 相似文献
18.
Michael McDermott 《Journal of Philosophical Logic》2009,38(4):465-470
Deflationists say that the equivalence between ‘p is true’ and p is all there is to the meaning of ‘true’. “Use” theories
generally construe meaning as acceptance conditions. I argue: (i) there are certain obvious objections to a deflationary theory
of truth so formulated; but (ii) they can be overcome if we employ a graded notion of use, i.e. a notion of assertability;
but (iii) there appear to be certain further difficulties which cannot be overcome in this way. 相似文献
19.
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: |
20.
David Corfield Bernhard Schölkopf Vladimir Vapnik 《Journal for General Philosophy of Science》2009,40(1):51-58
We compare Karl Popper’s ideas concerning the falsifiability of a theory with similar notions from the part of statistical
learning theory known as VC-theory. Popper’s notion of the dimension of a theory is contrasted with the apparently very similar VC-dimension. Having located
some divergences, we discuss how best to view Popper’s work from the perspective of statistical learning theory, either as
a precursor or as aiming to capture a different learning activity. 相似文献