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1.
Tomasz Szkudlarek 《Studies in Philosophy and Education》2011,30(2):113-125
In this text I concentrate on semiotic aspects of the theory of political identity in the work of Ernesto Laclau, and especially
on the connection between metaphors, metonymies, catachreses and synecdoches. Those tropes are of ontological status, and
therefore they are of key importance in understanding the discursive “production” of identity in political and educational
practices. I use the conceptions of both Laclau and Eco to elucidate the operation of this structure, and illustrate it with
an example of the emergence of the “Solidarność” movement in Poland, expanding its analysis provided by Laclau. I focus on
the moment when one of particular demands assumes the representation of totality, which, in Laclau, is left to “circumstantial”
determination. This moment inspires several questions and needs to be given special attention if Laclau’s theory is to be
used in theory of education. It is so because theory of education cannot remain on the level of the ontological (which is
the core of Laclau’s achievement), but has to theorize “non-ontological” dimensions as well, that is the ontic (i.e. “content”
of education), the deontic (duty, obligation, and the normative in general), as well as what I call the deontological—the very relation between “what there is” and “what there is not” (including that which should be) as the locus of education. 相似文献
2.
3.
叶秀山 《Frontiers of Philosophy in China》2008,3(3):438-454
Levinas subverts the traditional “ontology-epistemology,” and creates a “realm of difference,” the realm of “value,” “ethic,”
and “religion,” maintaining that ethics is real metaphysics. According to him, it is not that “being” contains the “other”
but the other way round. In this way, the issues of ethics are promoted greatly in the realm of philosophy. Nonetheless, he
does not intend to deny “ontology” completely, but reversed the relationship between “ontology (theory of truth)” and “ethics
(axiology),” placing the former under the “constraint” of the latter. Different from general empirical science, philosophy
focuses more on issues irrelevant to ordinary empirical objects; it does have “objects,” though. More often than not, the
issues of philosophy cannot be conceptualized into “propositions”; nevertheless, it absolutely has its “theme.” As a discipline,
philosophy continuously takes “being” as its “theme” and “object” of thinking. The point is that this “being” should not be
understood as an “object” completely. Rather, it is still a “theme-subject.” In addition to an “object,” “being” also manifests
itself in an “attribute” and a kind of “meaning” as well. In a word, it is the temporal, historical, and free “being” rather
than “various beings” that is the “theme-subject” of philosophy.
Translated by Zhang Lin from Wen Shi Zhe 文史哲 (Journal of Literature, History and Philosophy), 2007, (1): 61–70 相似文献
4.
Individualism is not only a Western tradition. In the Zhuangzi we can also identify some elements which may be appropriately attributed to “individualism.” However, due to its particular
cultural and philosophical background, Zhuangzian individualism has unique characteristics, which distinguish it from the
variety of other individualist thoughts that have emerged in the West. Zhuangzi has a dynamic and open view on individual
“self,” considering individuals as changing and unique beings rather than fixed and interchangeable “atoms”; he sets the unlimited
Dao as the ultimate source for individuals to conform to, thus releasing individual mind into a realm of infinite openness
and freedom. The Zhuangzian individualism is “inward” rather than “outward,” concentrating on individual spirit rather than
material interests and rights in social reality. The individualism in the Zhuangzi provides a spiritual space for the development of individuality in ancient China. It also provides an alternative understanding
of individual as an existence. 相似文献
5.
Dmitry Kurakin 《Integrative psychological & behavioral science》2010,44(3):227-234
Meaningful life is emotionally marked off. That’s the general point that Johansen (IPBS: Integrative Psychological & Behavioral
Science 44, 2010) makes which is of great importance. Fictional abstractions use to make the point even more salient. As an example I’ve examined
Borges’ famous fiction story. Along with the examples of Johansen it provides an informative case of exploring symbolic mechanisms
which bind meaning with emotions. This particular mode of analysis draws forth poetry and literature in general to be treated
as a “meaningful life laboratory”. Ways of explanation of emotional effect the art exercises on people, which had been disclosed
within this laboratory, however, constitute a significant distinction in terms that I have designated as “referential” and
“substantive”. The former appeals to something that has already been charged with emotional power, whereas the latter comes
to effect by means of special symbolic mechanisms creating the emotional experience within the situation. Johansen, who tends
to explain emotions exerted by the art without leaving the semiotic perspective, is drawn towards the “referential” type of
explanation. Based upon discussions in theory of metaphor and Robert Witkin’s sociological theory of arts it is demonstrated
an insufficient of “referential” explanation. To overcome a monopoly of “referential” explanation of emotional engagement,
in particular, in literature, means to break away from the way of reasoning, stating endless references to “something else”,
presupposing the existence of something already significant and therefore sharing its effects. 相似文献
6.
Xuezhi Zhang 《Frontiers of Philosophy in China》2006,1(2):222-236
Wang Yangming argues that the life state of a virtuous person is “forming one body with Heaven, Earth and the myriad things.”
For instance, in watching a child fall into a well, he cannot help feeling alarmed and commiserate; In observing the pitiful
cries and frightened appearance of animals, he cannot help feeling “unable to bear” their suffering; In seeing plants destroyed
or tiles shattered, he cannot help but feel pity and regret and so forth. At the same time, he also stresses that there is
a natural order of values with the help of which a human being deals with the myriad things, namely the natural principles
of order within the realm of liang zhi. From a practical perspective, Yangming integrated these two aspects into a spontaneously psychological self-consciousness
and an intuition of judgment and choice. Under its direction and instruction, human beings cannot only generally care for
the myriad things, but also make reasonable use of them. Therefore, the significant reference to “the natural principles of
order within the realm of liang zhi” involves the harmony between nature and human beings from life state to ecological consciousness.
__________
Translated from Tranjin Shehui Kexue 天津社会科学 (Tianjin Social Sciences), 2004 (6) by Wu Min, Proofread by Xu Xiangdong & Wu Fei 相似文献
7.
Ross L 《American journal of community psychology》2006,37(3-4):293-301
Through a telling of key events in the history of the “Teen Action Center” (TAC), a drop-in youth center located in downtown “Unionville,” this story demonstrates how ‘youth’ is an important diversity category. The community conflict highlighted in this story centers around the 1997 arrest of TAC's Executive Director and two youth leaders (all Puerto Rican) because a small group of Latino and African-American youth was smoking cigarettes on the sidewalk in front of the Center. This conflict brings into focus divergent views on where Unionville's youth of color belong in the city, both physically and figuratively. The lessons learned in this story have wide application as Unionville, and other cities undergoing demographic transformation and economic decline, are likely to continue to experience these types of clashes, where the dominant paradigm of economic development overrides the realities, rights, and interests of marginalized groups.This article has been adapted from a chapter in my dissertation (Ross, 2002) Rebuilding Communities, Shaping Identities: The Impact of a Participatory Neighborhood Planning Process on Young, Low-Income Adolescents of Color, completed at the University of Massachusetts-Boston Public Policy Program. I am a White, female middle class faculty member at a small private university. I remain connected to “TAC” as a Board member. Names have been changed to protect the identity of the participants. Names of data sources (newspapers) have been modified to protect the identity of the study location. 相似文献
8.
We look into the transformation of meanings in psychotherapy and suggest a clinical application for Wittgenstein’s intuitions
concerning the role of linguistic practices in generating significance. In post-modern theory, therapy does not necessarily
change reality as much as it does our way of experiencing it by intervening in the linguistic-representational rules responsible
for constructing the text which expresses the problem. Since “states of mind assume the truths and forms of the language devices
that we use to represent them” (Foucault, 1963, p. 57), therapy may be intended as a narrative path toward a new naming of one’s reified experiences. The clinical problem
we consider here, the pervasive feeling of inadequacy due to one’s excessive height (dysmorphophobia), is an excellent example
of “language game” by which a “perspicuous representation” (the “therapy” proposed by Wittgenstein in the 1953) may bring out alternatives to linguistically-built “traps”, putting the blocked semiotic mechanism back into motion. 相似文献
9.
Yuval Dror 《Jewish History》2007,21(2):179-197
How the challenge of teaching the Bible was met by educators who were members of the Kibbutz and Labor movements during the
years before the establishment of the Israeli State is the subject of the following essay. Years ago, Jacobus Schoneveld,
(1976), recently followed by Asher Shkedi (2004) proposed dividing educators of the Labor and Kibbutz movements into three
types: those who wished to stress “national reconstruction,” those directed toward teaching a “universal humanism” and those
seeking to awaken “moral dialogue” and achieve “personal growth.” In fact, such clear-cut lines of demarcation did not exist.
The goals were these, but approaches themselves were always mixed. One distinguishes educational goals better by a more simple
division into the questions of what is to be taught (religious versus Secular materials) and through which ancillary disciplines.
Doing so has the virtue of highlighting how these educators were animated by their quest after how best to teach Biblical
morality with the aim of “shaping” the student or achieving “emulation,” especially by generating a “dialogue” between the
pupil and the biblical text, leading to “personal growth.” These emphases tell us much about the pre-State educational mentality
and pedagogical ideals. 相似文献
10.
康中乾 《Frontiers of Philosophy in China》2008,3(4):520-534
Seemingly, “independent genesis” refers to the independent existence and changes of each thing, but it is clear that there
cannot be any truly “independent” things at all. Each thing in the world has to stay in connection or relationship with other
things outside itself if it wants to represent its own “independence” and “genesis” in terms of form; and inevitably such
connection or relationship itself has to be embodied in the internal nature of each thing. In the metaphysical thought of
Guo Xiang, the former was known as the quality of “interdependence”; and the latter the characteristics of “quality” or “quality
image.” Such characteristics of “quality” or “quality image” were interdependent, which constituted the essence of each thing
itself as “beingness” and “beinglessness,” and thus resulted in the independent manifestation and change of things in terms
of their external forms. The grasping of essence of things as “beingness” and “beinglessness” depended upon comprehension
or rational intuition, and that was the realm of “profundity” in Guo Xiang’s terms.
Translated by Huang Deyuan from Zhexue Yanjiu 哲哲哲哲 (Philosophical Researches), 2007, (11): 37–43 相似文献
11.
Chuanhua Peng 《Frontiers of Philosophy in China》2011,6(2):193-216
Xunzi’s philosophy of language was mainly unfolded through the “discrimination of ming 名 (names) and shi 实 (realities)” and the “discrimination of yan 言 (words) and yi 意 (meanings).” Particularly, the “discrimination of names and realities” was centered on the propositions that “realities
are realized when their names are heard” and that “names are given to point up realities,” including the view on the essence
of language such as “names expect to indicate realities” and “conventions established by usage,” the view of development of
language such as “coming form the former usage and being newly established,” and the view of functions of language such as
“discriminating superiority and inferiority and differentiating identities and differences”; while the “discrimination of
words and meanings” mainly contained two aspects: One was that words could completely represent meanings while it could not
do so on the other hand, and the other was that the Dao should be grasped through “an unoccupied, concentrated and quiet mind.”
Xunzi’s philosophy of language stressed both language’s value attribute and its cognitive attribute, and it is the greatest
achievement of pre-Qin dynasty’s philosophy of language. 相似文献
12.
Xize Deng 《Frontiers of Philosophy in China》2011,6(4):609-627
The goal of “(modern) Chinese Philosophy” established during the period of the May 4th Movement is to reestablish the meaning
of life for Chinese people. However, because it takes the approach of interpreting Chinese thinking through a Western lens,
thus forming a discourse pattern of “Chinese A is Western B,” which is only capable of manifesting Western culture, “Chinese
Philosophy” is made logically impossible as the ideological source from which modern Chinese thinkers could construct the
meaning of life. The ideological source of the still lasting traditional lifestyle is Yili Xue 义理学 (The Learning of Righteousness and Principles); whereas that of modern life, which was established as an imitation of
the West, is Western culture. Neither of them takes “Chinese Philosophy” as its ideological source. Therefore, “Chinese Philosophy”
is excluded from the construction of the meaning of life, and falls into the dilemma of life meaning. 相似文献
13.
Huaihong He 《Frontiers of Philosophy in China》2007,2(1):84-94
The more diverse cultures and values a country perceives to be “normal” even “just”, the more it needs to search for a public
philosophy. Having developed only recently, China, which is speedily progressing towards a market economy, can be considered
this kind of country. This article takes Daniel Bell’s concept of modern society and public household as the basis for expatiating
on some chief problems and the ways to solve them. It pays special attention to investigating the public ethic while probing
public philosophy, and it argues that the public ethic is an ethic that deals with public affairs in the public realm, especially
the social political realm; with respect to all people involved, it is a common ethic or an ethic with openness. It is also
an ethic that appeals to public opinion and public reason, and tries to find consensus from the demands of different values.
Furthermore, because it refers to fundamental public benefits, it has to be a normative ethic of universalism and of baseline
holders.
Translated by Su Jing from Zhexue Dongtai 哲学动态 (Philosophical Trends), 2005, (8): 3–8 相似文献
14.
In the framework of the theory of social representations, the study set out to examine how Finnish parents and teachers have
received a major change in educational policy. Surveys on parents' and comprehensive school teachers' views of ongoing school
reforms indicated that current educational discourse is structured by two different representations — a “selective” one and
a “comprehensive” one-which contain two different notions of intelligence — “natural” and “sociorelativistic”. The subjects'
sociai position (socioeducational status and expertise) in the educational hierarchy tended to organize their representations.
The findings indicated that the different groups have different relationships to official educational policy and to the ethos
of educability embodied by the school.
University of Joensuu 相似文献
15.
Xiaoqiang Han 《Philosophia》2010,38(1):157-167
Zhuangzi’s Butterfly Dream story can be read as a skeptical response to the Cartesian Cogito, ergo sum solution, for it presents I exist as fundamentally unprovable, on the grounds that the notion about “I” that it is guaranteed
to refer to something existing, which Descartes seems to assume, is unwarranted. The modern anti-skepticism of Hilary Putnam
employs a different strategy, which seeks to derive the existence of the world not from some “indubitable” truth such as the
existence of myself, but from the meaning of some particular assertion I make. In this paper, I argue, however, that Putnam’s argument fails to deliver on the promise of showing the self-refuting
nature of the skeptical hypothesis, as it relies on a double use of “I”, a fallacy of equivocation, reflecting an unsolved
tension between the argument’s general premise, which is rather Zhuangzian in spirit, and his unwitting adoption of that unwarranted
notion about “I”. I try to show further that the skepticism in Zhuangzi’s Butterfly Dream not only can be used to refute the
proofs of the existence of the empirical I, but also is effective against accounts concerning the existence of the transcendental I. 相似文献
16.
The theory of branching space-times is designed as a rigorous framework for modelling indeterminism in a relativistically
sound way. In that framework there is room for “funny business”, i.e., modal correlations such as occur through quantum-mechanical
entanglement. This paper extends previous work by Belnap on notions of “funny business”. We provide two generalized definitions
of “funny business”. Combinatorial funny business can be characterized as “absence of prima facie consistent scenarios”, while explanatory funny business characterizes situations in which no localized explanation of inconsistency can be given. These two definitions of funny
business are proved to be equivalent, and we provide an example that shows them to be strictly more general than the previously
available definitions of “funny business”. 相似文献
17.
丁为祥 《Frontiers of Philosophy in China》2009,4(1):13-37
As a pair of important categories in traditional Chinese culture, “ming 命 (destiny or decrees)” and “tian ming 天命 (heavenly ordinances)” mainly refer to the constraints placed on human beings. Both originated from “ling 令 (decrees),” which evolved from “wang ling 王令 (royal decrees)” into “tian ling 天令 (heavenly decrees),” and then became “ming” from a throne because of the decisive role of “heavenly decrees” over a throne. “Ming” and “tian ming” have different definitions: “Ming” represented the limits Heaven placed on the natural lives of human beings and was an objective force that men could not
direct, but was embodied in human beings as their “destiny”; “Tian ming” reflected the moral ideals of human beings in their self-identification; It originated in man but had to be verified by
Heaven, and it was therefore the true ordinance that Heaven placed on human beings. “Ming” and “tian ming” are two perspectives on the traditional relationship between Heaven and human beings, and at the same time Confucians and
Daoists placed different emphasis on them.
Translated by Huang Deyuan from Zhongguo zhexueshi 中国哲学史 (History of Chinese Philosophy), 2007, (4): 11–21 相似文献
18.
Jens Herlth 《Studies in East European Thought》2011,63(4):267-278
The essay examines Stanisław Brzozowski’s ideas on mutual interactions between the sphere of culture and the realm of the
political. It shows how Brzozowski made use of literary texts in order to elucidate social and political processes. In doing
so, he insisted on a specific form of knowledge accessible through texts of literature and literary criticism, which are not
limited by the mere “logic of notions.” Following Vico and Sorel Brzozowski detected an “irrational core” at the bases of
human collectivities such as above all modern nations, and it is through literature that this core can be revealed. Brzozowski’s
understanding of political ideas and concepts is informed—to a decisive degree—by the literary imagination. This can be shown
by a semantic and rhetorical analysis of some of his later writings. 相似文献
19.
William Edward Morris 《Philosophia》2009,37(3):441-454
Although Hume has no developed semantic theory, in the heyday of analytic philosophy he was criticized for his “meaning empiricism,”
which supposedly committed him to a private world of ideas, led him to champion a genetic account of meaning instead of an
analytic one, and confused “impressions” with “perceptions of an objective realm.” But another look at Hume’s “meaning empiricism”
reveals that his criterion for cognitive content, the cornerstone both of his resolutely anti-metaphysical stance and his
naturalistic “science of human nature,” provides the basis for a successful response to his critics. Central to his program
for reforming philosophy, Hume’s use of the criterion has two distinct aspects: a critical or negative aspect, which assesses
the content of the central notions of metaphysical theories to demonstrate their unintelligibility; and a constructive or
positive aspect, which accurately determines the cognitive content of terms and ideas. 相似文献
20.
邓晓芒 《Frontiers of Philosophy in China》2009,4(2):294-307
This essay reveals five points in which Heidegger misreads Hegel in “Hegel’s Concept of Experience”: (1) By forcedly introducing
the concept of “will”, he interprets Hegel’s phenomenology of spirit into Metaphysics of Presence; (2) interprets concepts
such as “statement” and “the road of skeptics” as the process of phenomenological reduction; (3) reduces Hegel’s Sein to Seiende;
(4) replaces “Contradiction” with “Ambiguity” so the active Dialectics become passive; (5) exaggerates conscious experience
and puts it into a real ontology, regardless of the significance of Logic and Encyclopedia of Philosophy. By an analysis of this misreading we can find the internal connection between Heidegger’s thought and that of his philosophical
forerunner, Hegel.
Translated by Zhang Lin from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2007, (12): 59–66 相似文献