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1.
Rony Armon 《Journal for General Philosophy of Science》2010,41(1):173-194
During the 1920s and 1930s, many biologists questioned the viability of Darwin’s theory as a mechanism of evolutionary change.
In the early 1940s, and only after a number of alternatives were suggested, Darwinists succeeded to establish natural selection
and gene mutation as the main evolutionary mechanisms. While that move, today known as the neo-Darwinian synthesis, is taken
as signalling a triumph of evolutionary theory, certain critical problems in evolution—in particular the evolution of animal
function—could not be addressed with this approach. Here I demonstrate this through reconstruction of the evolutionary theory
of Joseph Needham (1900–1995), who pioneered the biochemical study of evolution and development. In order to address such
problems, Needham employed Herbert Spencer’s principles of emergence and Ernst Haeckel’s theory of recapitulation. While Needham
did not reject Darwinian theory, Spencerian and Haeckelian frameworks happened to better fit his findings and their evolutionary
relevance. He believed selectionist and genetic approaches to be important but far from sufficient for explaining how evolutionary
transformations occur. 相似文献
2.
Jakob Hohwy 《Philosophia》2006,34(3):325-336
The normative character of meaning creates deep problems for the attempt to give a reductive explanation of the constitution of meaning. I identify and critically examine an increasingly popular Carnap-style position, which I call Internalized Meaning Factualism (versions of which I argue are defended by, e.g., Robert Brandom, Paul Horwich and Huw Price), that promises to solve the problems. According to this position, the problem of meaning can be solved by prohibiting an external perspective on meaning constituting properties. The idea is that if we stick to a perspective on meaning that is internal to meaning discourse, then we can preserve the normativity of meaning and yet locate meaning in the natural world. I develop a generic motivation for this position, but argue that, since this motivation is consistent with the Ramsey–Carnap–Lewis–Jackson reductionist strategy, internalized meaning factualism is unstable. The problems about the normativity of meaning can therefore not be sidestepped in this way. 相似文献
3.
This article is a comment on papers being published in this special issue concerned with interactional semantics. As these
papers are concerned with abstractions, formulations, generalizations, and other uses of categorizations whereby participants’
everyday understandings and interpretations come to the foreground of analysis, I explore the wider issue with which the papers
wrestle. That issue is whether problems of meaning—related to subjectivity, intersubjectivity, mutual comprehension, and the
like—are pervasive in interaction, or are limited and situational. I examine problems of meaning through the lenses of social
theory and ethnomethodology, and take the position that analytic preoccupation with interpretation should be one that follows
participants’ own orientations to problems of meaning. This is different from but related to what each author argues in his
own paper. 相似文献
4.
Jonathan P. Hill 《Journal for the scientific study of religion》2014,53(3):575-594
Large segments of the American public are skeptical of human evolution. Surveys consistently find that sizable minorities of the population, frequently near half, deny that an evolutionary process describes how human life developed. Using data from the National Study of Youth and Religion, I examine the role of religion and education in predicting who changes their beliefs about evolution between late adolescence and early emerging adulthood. I conclude that religion is far more important than educational attainment in predicting changing beliefs about evolution. Perhaps more importantly, I find that social networks play an important moderating role in this process. High personal religiousness is only associated with the maintenance of creationist beliefs over time when the respondent is embedded in a social network of co‐religionists. This finding suggests that researchers should pay far more attention to the social context of belief formation and change. 相似文献
5.
J. Robert Thompson 《Synthese》2008,161(2):283-308
In this paper, I lend novel support to H. P. Grice’s account of speaker meaning (GASM) by blunting the force of a significant
objection. Stephen Schiffer has argued that in order to make GASM sufficient, one must add restrictions that are psychologically impossible to fulfill, thereby making GASM untenable. In what follows, I explain the elements of GASM that require it to invoke these
psychologically unrealizable restrictions. I then accept Schiffer’s criticism, but modify its significance to GASM. I argue
that the problem that Schiffer notes is not a reason to reject GASM, but a reason to embrace it. GASM shows that meaning is
best understood as an absolute concept—an unrealizable ideal limit. Taking some inspiration from contextualist theories of
knowledge attribution, I argue that my version of GASM offers a useful contextualist account of meaning attribution. Hence, pragmatic theories of meaning and communication should not wholly exclude GASM from their theorizing,
at least not for the reasons that are commonly given. 相似文献
6.
Michael Davis Ph.D. 《Science and engineering ethics》1999,5(4):463-478
Many outside science and engineering, especially social scientists and “rhetoricians”, claim that rhetoric, “the art of persuasion”,
is an important part of technical communication. This claim is either trivial or false. If “persuasion” simply means “effective
communication”, then, of course, rhetoric is an important part of technical communication. But, if “persuasion” has anything
like its traditional meaning (a specific art of winning conviction), rhetoric is not an important part of technical communication;
indeed, its use in technical communication would be unethical.
[By] an advocate is meant one whose business it is to smooth over real difficulties, and to persuade where he cannot convince.
—Thomas Henry Huxley, Man’s Place in Nature
1 (p. 238) As a profession, engineers frown on persuasiveness and find it suspect.
—Dorothy A. Winsor, Writing Like an Engineer
2 (p. 12), A
Michael Davis’s research interests are in the areas of engineering ethics and the social contract. Recent published books
include Thinking Like an Engineer, 1998, Oxford, and Ethics and the University, 1999, Routledge. 相似文献
7.
David Enoch 《Philosophical Studies》2010,148(3):413-438
Metaethical—or, more generally, metanormative—realism faces a serious epistemological challenge. Realists owe us—very roughly
speaking—an account of how it is that we can have epistemic access to the normative truths about which they are realists.
This much is, it seems, uncontroversial among metaethicists, myself included. But this is as far as the agreement goes, for
it is not clear—nor uncontroversial—how best to understand the challenge, what the best realist way of coping with it is,
and how successful this attempt is. In this paper I try, first, to present the challenge in its strongest version, and second,
to show how realists—indeed, robust realists—can cope with it. The strongest version of the challenge is, I argue, that of
explaining the correlation between our normative beliefs and the independent normative truths. And I suggest an evolutionary
explanation (of a pre-established harmony kind) as a way of solving it. 相似文献
8.
The human voice is described in dialogic linguistics as an embodiment of self in a social context, contributing to expression,
perception and mutual exchange of self, consciousness, inner life, and personhood. While these approaches are subjective and
arise from phenomenological perspectives, scientific facts about personal vocal identity, and its role in biological development,
support these views. It is our purpose to review studies of the biology of personal vocal identity—the familiar voice pattern—as
providing an empirical foundation for the view that the human voice is an embodiment of self in the social context. Recent
developments in the biology and evolution of communication are concordant with these notions, revealing that familiar voice
recognition (also known as vocal identity recognition or individual vocal recognition) has contributed to survival in the
earliest vocalizing species. Contemporary ethology documents the crucial role of familiar voices across animal species in
signaling and perceiving internal states and personal identities. Neuropsychological studies of voice reveal multimodal cerebral
associations arising across brain structures involved in memory, emotion, attention, and arousal in vocal perception and production,
such that the voice represents the whole person. Although its roots are in evolutionary biology, human competence for processing
layered social and personal meanings in the voice, as well as personal identity in a large repertory of familiar voice patterns,
has achieved an immense sophistication. 相似文献
9.
Tibor Solymosi 《Phenomenology and the Cognitive Sciences》2011,10(3):347-368
Recent work in neurophilosophy has either made reference to the work of John Dewey or independently developed positions similar
to it. I review these developments in order first to show that Dewey was indeed doing neurophilosophy well before the Churchlands
and others, thereby preceding many other mid-twentieth century European philosophers’ views on cognition to whom many present
day philosophers refer (e.g., Heidegger, Merleau-Ponty). I also show that Dewey’s work provides useful tools for evading or
overcoming many issues in contemporary neurophilosophy and philosophy of mind. In this introductory review, I distinguish
between three waves among neurophilosophers that revolve around the import of evolution and the degree of brain-centrism.
Throughout, I emphasize and elaborate upon Dewey’s dynamic view of mind and consciousness. I conclude by introducing the consciousness-as-cooking
metaphor as an alternative to both the consciousness-as-digestion and consciousness-as-dancing metaphors. Neurophilosophical
pragmatism—or neuropragmatism—recognizes the import of evolutionary and cognitive neurobiology for developing a science of
mind and consciousness. However, as the cooking metaphor illustrates, a science of mind and consciousness cannot rely on the
brain alone—just as explaining cooking entails more than understanding the gut—and therefore must establish continuity with
cultural activities and their respective fields of inquiry. Neuropragmatism advances a new and promising perspective on how
to reconcile the scientific and manifest images of humanity as well as how to reconstruct the relationship between science
and the humanities. 相似文献
10.
Luca Moretti 《Synthese》2007,157(3):309-319
Recent works in epistemology show that the claim that coherence is truth conducive – in the sense that, given suitable ceteris paribus conditions, more coherent sets of statements are always more
probable – is dubious and possibly false. From this, it does not follows that coherence is a useless notion in epistemology
and philosophy of science. Dietrich and Moretti (Philosophy of science 72(3): 403–424, 2005) have proposed a formal of account of how coherence is confirmation conducive—that is, of how the coherence of a set of statements facilitates the confirmation of such statements. This account
is grounded in two confirmation transmission properties that are satisfied by some of the measures of coherence recently proposed in the literature. These properties
explicate everyday and scientific uses of coherence. In his paper, I review the main findings of Dietrich and Moretti (2005)
and define two evidence-gathering properties that are satisfied by the same measures of coherence and constitute further ways in which coherence is confirmation
conducive. At least one of these properties vindicates important applications of the notion of coherence in everyday life
and in science. 相似文献
11.
Salvatore S 《Integrative psychological & behavioral science》2011,45(3):366-388
This paper provides an analysis of a basic assumption grounding the clinical research: the ontological autonomy of psychotherapy—based
on the idea that the clinical exchange is sufficiently distinguished from other social objects (i.e. exchange between teacher
and pupils, or between buyer and seller, or interaction during dinner, and so forth). A criticism of such an assumption is
discussed together with the proposal of a different epistemological interpretation, based on the distinction between communicative
dynamics and the process of psychotherapy—psychotherapy is a goal-oriented process based on the general dynamics of human
communication. Theoretical and methodological implications are drawn from such a view: It allows further sources of knowledge
to be integrated within clinical research (i.e. those coming from other domains of analysis of human communication); it also
enables a more abstract definition of the psychotherapy process to be developed, leading to innovative views of classical
critical issues, like the specific-nonspecific debate. The final part of the paper is devoted to presenting a model of human
communication—the Semiotic Dialogical Dialectic Theory–which is meant as the framework for the analysis of psychotherapy. 相似文献
12.
Edouard Machery 《Synthese》2012,185(1):145-164
In several disciplines within science—evolutionary biology, molecular biology, astrobiology, synthetic biology, artificial
life—and outside science—primarily ethics—efforts to define life have recently multiplied. However, no consensus has emerged.
In this article, I argue that this is no accident. I propose a dilemma showing that the project of defining life is either
impossible or pointless. The notion of life at stake in this project is either the folk concept of life or a scientific concept.
In the former case, empirical evidence shows that life cannot be defined. In the latter case, I argue that, although defining life may be possible, it is pointless. I conclude that scientists, philosophers, and ethicists should discard the project of defining life. 相似文献
13.
Joel W. Krueger 《Phenomenology and the Cognitive Sciences》2011,10(1):1-22
This paper is an exploration of how we do things with music—that is, the way that we use music as an “esthetic technology”
to enact micro-practices of emotion regulation, communicative expression, identity construction, and interpersonal coordination
that drive core aspects of our emotional and social existence. The main thesis is: from birth, music is directly perceived
as an affordance-laden structure. Music, I argue, affords a sonic world, an exploratory space or “nested acoustic environment”
that further affords possibilities for, among other things, (1) emotion regulation and (2) social coordination. When we do
things with music, we are engaged in the work of creating and cultivating the self, as well as creating and cultivating a
shared world that we inhabit with others. I develop this thesis by first introducing the notion of a “musical affordance”.
Next, I look at how “emotional affordances” in music are exploited to construct and regulate emotions. I summon empirical
research on neonate music therapy to argue that this is something we emerge from the womb knowing how to do. I then look at
“social affordances” in music, arguing that joint attention to social affordances in music alters how music is both perceived
and appropriated by joint attenders within social listening contexts. In support, I describe the experience of listening to
and engaging with music in a live concert setting. Thinking of music as an affordance-laden structure thus reaffirms the crucial
role that music plays in constructing and regulating emotional and social experiences in everyday life. 相似文献
14.
Jack Ritchie 《Synthese》2008,162(1):85-100
Structural realism is an attempt to balance the competing demands of the No Miracles Argument and the Pessimistic Meta-Induction.
In this paper I trace the development of the structuralist idea through the work of one of its leading advocates, John Worrall.
I suggest that properly thought through what the structuralist is offering or should be offering is not an account of how
to divide up a theory into two parts—structure and ontology—but (perhaps surprisingly) a certain kind of theory of meaning—semantic
holism. I explain how a version of structural realism can be developed using Davidson’s theory of meaning and some advantages
this has over the Ramsey-sentence version of structuralism. 相似文献
15.
16.
Felix O’Murchadha 《Synthese》2008,160(3):375-395
This paper argues that the Husserl–Heidegger relationship is systematically misunderstood when framed in terms of a distinction
between internalism and externalism. Both philosophers, it is argued, employ the phenomenological reduction to immanence as
a fundamental methodological instrument. After first outlining the assumptions regarding inner and outer and the individual
and the social from which recent epistemological interpretations of phenomenology begin, I turn to the question of Husserl’s
internalism. I argue that Husserl can only be understood as an internalist on the assumption that immanence equates with internal.
This, however, is not the case as can be seen once the reduction is understood not as setting aside the existence of the world,
but rather a reflection on its meaning. Turning to Heidegger, I argue that his commitment to a form of the phenomenological
reduction precludes him from being either a semantic or a social externalist. The place of authenticity and the first person
perspective in his work derive from his phenomenological commitments, which can be seen in his accounts of discourse and language
and of falling (Verfallen). I then go on to briefly outline a more plausible basis for understanding the difference between Husserl’s and Heidegger’s
phenomenologies in terms of their respective emphases on logic and on poetics. 相似文献
17.
Jytte Bang 《Integrative psychological & behavioral science》2009,43(4):374-392
In the paper I argue that the great impact of empiricism on psychology and the enclosed dualist agenda traps psychological
phenomena into subjectivism. By discussing the phenomena of nothingness in biological and cultural life it is argued that meaning must be considered as a phenomenon that represents both a fit and
a misfit of the individual with the environment. By stressing the overall presence of nothingness phenomena it is argued how
the reduced ontology of empiricism—and its blindness to relations and transformations out of which meaning grows—should be
overcome. In human cultural life, transformations are constitutive and ongoing changes are being produced to make sure that
continuity as well as discontinuity will happen. The analysis of especially one case—the removal of an Amish school after
a shooting episode—serves to prove how meaning grows out of cultural processes as people produce their own conditions of life.
From a cultural-ecological point of view, analyzing meaning at the level of individual phenomenology, hence, means analyzing
the ‘total psychological situation’ (legacy of Kurt Lewin). This may for instance include analyzing how people live, what
they consider important and worth preserving, what must be changed, what are their core values and how do institutional arrangements
contribute to keeping up that which is valued or to changing that which is not, etc. Meaning may be viewed the lived-out experience—the domain of self-generativity in human life. 相似文献
18.
Geographical contributions to understanding contemporary Islam: current trends and future directions
Peter Hopkins 《Contemporary Islam》2009,3(3):213-227
In recent years, geographers have been giving increasing attention to religion—and Islam in particular—yet such work is rarely
referred to within the broader social science literature about Islam and Muslims. This paper seeks to promote interdisciplinary
dialogue, discussion and debate by highlighting the contributions that human geographers are making to understandings of contemporary
Islam. In particular, I draw upon research within urban, social, cultural and feminist geographies to review current trends
within geographical scholarship about Muslims individuals and communities. I then use this paper to suggest ways in which
interdisciplinary research—in collaboration with human geographers—might seek to advance contemporary understandings of the
social and spatial experiences of Muslim families and communities. I propose that a focus upon households, nations and intersections
offer potential avenues for future research, whilst also highlighting the importance of thinking critically about the methodological
issues involved in understanding contemporary Islam 相似文献
19.
Dan Zahavi 《Synthese》2008,160(3):355-374
The analyses of the mind–world relation offered by transcendental idealists such as Husserl have often been dismissed with
the argument that they remain committed to an outdated form of internalism. The first move in this paper will be to argue
that there is a tight link between Husserl’s transcendental idealism and what has been called phenomenological externalism,
and that Husserl’s endorsement of the former commits him to a version of the latter. Secondly, it will be shown that key elements
in Husserl’s transcendental idealism, including his rejection of representationalism and metaphysical realism, is shared with
a number of prominent contemporary defenders of an externalist view on the mind. Ultimately, however, it will be suggested
that the very alternative between internalism and externalism—an alternative based on the division between inner and outer—might
be inapplicable when it comes to phenomenological conceptions of the mind–world relation. 相似文献
20.
Making Big Communities Small: Using Network Science to Understand the Ecological and Behavioral Requirements for Community Social Capital
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Zachary Neal 《American journal of community psychology》2015,55(3-4):369-380
The concept of social capital is becoming increasingly common in community psychology and elsewhere. However, the multiple conceptual and operational definitions of social capital challenge its utility as a theoretical tool. The goals of this paper are to clarify two forms of social capital (bridging and bonding), explicitly link them to the structural characteristics of small world networks, and explore the behavioral and ecological prerequisites of its formation. First, I use the tools of network science and specifically the concept of small‐world networks to clarify what patterns of social relationships are likely to facilitate social capital formation. Second, I use an agent‐based model to explore how different ecological characteristics (diversity and segregation) and behavioral tendencies (homophily and proximity) impact communities’ potential for developing social capital. The results suggest diverse communities have the greatest potential to develop community social capital, and that segregation moderates the effects that the behavioral tendencies of homophily and proximity have on community social capital. The discussion highlights how these findings provide community‐based researchers with both a deeper understanding of the contextual constraints with which they must contend, and a useful tool for targeting their efforts in communities with the greatest need or greatest potential. 相似文献