共查询到20条相似文献,搜索用时 31 毫秒
1.
Eric Thomas Weber 《Human Studies》2008,31(4):361-382
In this paper I compare the roles that the explicit and implicit educational theories of John Dewey and John Rawls play in
their political works to show that Rawls’s approach is skeletal and inappropriate for defenders of democracy. I also uphold
Dewey’s belief that education is valuable in itself, not only derivatively, contra Rawls. Next, I address worries for any
educational theory concerning problems of distributive justice. Finally, I defend Dewey’s commitment to democracy as a consequence
of the demands of productive public inquiry and education.
相似文献
Eric Thomas WeberEmail: URL: http://www.olemiss.edu/~etweber |
2.
Michael Nelson 《Philosophical Studies》2007,133(3):455-471
I discuss Stalnaker’s views on modality. In particular, his views on actualism, anti-essentialism, counterpart theory, and
the Barcan formulas.
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Michael NelsonEmail: |
3.
Miriam Ronzoni 《Res Publica》2008,14(3):203-218
In his multi-faceted attack on Rawls’s account of justice, G.A. Cohen has argued that the notion of basic structure is necessarily
insensitive to the importance of informal social norms to social justice. The paper argues that the most plausible account
of the basic structure is not blind to informal social norms in any meaningful sense. Whereas informal, non-legally coercive
institutions are not part of the basic structure as such, their careful consideration is necessary for the assessment of whether the basic structure
itself is indeed just. This claim is based on an account of what it means for normative principle to apply to institutions,
which I expound in detail throughout the paper. Principles apply to institutions, I argue, not in that they restrain their
conduct, but in that they indicate which social conditions they should bring about.
相似文献
Miriam RonzoniEmail: |
4.
Claudia W. Ruitenberg 《Studies in Philosophy and Education》2009,28(3):269-281
Many scholars in the area of citizenship education take deliberative approaches to democracy, especially as put forward by
John Rawls, as their point of departure. From there, they explore how students’ capacity for political and/or moral reasoning
can be fostered. Recent work by political theorist Chantal Mouffe, however, questions some of the central tenets of deliberative
conceptions of democracy. In the paper I first explain the central differences between Mouffe’s and Rawls’s conceptions of
democracy and politics. To this end I take Eamonn Callan’s Creating Citizens as an example of Rawlsian political education and focus on the role of conflict and disagreement in his account. I then address
three areas in which political education would need to change if it were to accept Mouffe’s critiques of deliberative approaches
to democracy and her proposal for an agonistic public sphere. The first area is the education of political emotions; the second
is fostering an understanding of the difference between the moral and the political; the third is developing an awareness
of the historical and contemporary political projects of the “left” and “right.” I propose that a radical democratic citizenship
education would be an education of political adversaries.
相似文献
Claudia W. RuitenbergEmail: |
5.
Patrick Tomlin 《Res Publica》2008,14(2):101-116
A common anti-egalitarian argument is that equality is motivated by envy, or the desire to placate envy. In order to avoid
this charge, John Rawls explicitly banishes envy from his original position. This article argues that this is an inconsistent
and untenable position for Rawls, as he treats envy as if it were a fact of human psychology and believes that principles
of justice should be based on such facts. Therefore envy should be known about in the original position. The consequences
for Rawlsian theory—both substantive and methodological—are discussed.
相似文献
Patrick TomlinEmail: |
6.
This study used Rawls’ social contract theory of right to examine the conceptions of compassion of Western Buddhist practitioners
as they made ethical decisions. The study, which used a construction sample of 140 subjects in order to study the developmental
levels of thinking among the Buddhist practitioners, identified five structural-developmental levels of conceptions of compassion
along with a level of pre-compassionate thinking. Only a sparse amount of thinking at the level of ethical principles of compassion
was found among the Buddhist practitioners. Buddhist practitioners gave priority to issues of karma over issues of rights
in ethical decisions involving dilemmas related to life and death decisions. Scoring manuals were constructed for assessing
ethical reasoning and justice-reasoning based on Rawls’ meta-ethical theory of justice and right. Different dilemmas seem
to elicit different levels of conceptions of compassion, which supports the view of compassion as “levels of conceptions”
rather than a singular state.
相似文献
Albert ErdynastEmail: |
7.
8.
Audrey Yap 《Erkenntnis》2009,71(2):157-173
It is a commonly held view that Dedekind’s construction of the real numbers is impredicative. This naturally raises the question
of whether this impredicativity is justified by some kind of Platonism about sets. But when we look more closely at Dedekind’s
philosophical views, his ontology does not look Platonist at all. So how is his construction justified? There are two aspects
of the solution: one is to look more closely at his methodological views, and in particular, the places in which predicativity
restrictions ought to be applied; another is to take seriously his remarks about the reals as things created by the cuts,
instead of considering them to be the cuts themselves. This can lead us to make finer-grained distinctions about the extent
to which impredicative definitions are problematic, since we find that Dedekind’s use of impredicative definitions in analysis
can be justified by his (non-Platonist) philosophical views.
相似文献
Audrey YapEmail: |
9.
Igor Hanzel 《Journal for General Philosophy of Science》2008,39(2):273-301
The paper tries to provide an alternative to Hempel’s approach to scientific laws and scientific explanation as given in his
D-N model. It starts with a brief exposition of the main characteristics of Hempel’s approach to deductive explanations based
on universal scientific laws and analyzes the problems and paradoxes inherent in this approach. By way of solution, it analyzes
the scientific laws and explanations in classical mechanics and then reconstructs the corresponding models of explanation,
as well as the types of scientific laws appearing in it. Finally, it compares this reconstruction with the approaches of J.
Woodward and C. Hitchcock, C. Liu and with the views of M. Thalos on analytic mechanics.
相似文献
Igor HanzelEmail: |
10.
Christian Miller 《Ethical Theory and Moral Practice》2008,11(5):551-561
The purpose of this paper is to consider Joshua Gert’s novel view of subjective practical rationality in his book Brute Rationality. After briefly outlining the account, I present two objections to his view and then consider his own objections to a rival
approach to understanding subjective rationality which I take to be much more plausible.
相似文献
Christian MillerEmail: |
11.
Veronica Vasterling 《Human Studies》2007,30(2):79-95
In this essay I compare Nussbaum’s and Arendt’s approach to narrativity. The point of the comparison is to find out which
approach is more adequate for practical philosophy: the approach influenced by cognitive theory (Nussbaum) or the one influenced
by hermeneutic phenomenology (Arendt). I conclude that Nussbaum’s approach is flawed by methodological solipsism, which is
due to her application of cognitive theory.
相似文献
Veronica VasterlingEmail: |
12.
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.
相似文献
Phillip MontagueEmail: |
13.
Hans-Ulrich Hoche 《Phenomenology and the Cognitive Sciences》2007,6(3):389-409
From 1990 on, the London psychologist Max Velmans developed a novel approach to (phenomenal) consciousness according to which
an experience of an object is phenomenologically identical to an object as experienced. On the face of it I agree; but unlike Velmans I argue that the latter should be understood as comparable, not to a Kantian, but rather to a noematic ‘phenomenon’ in the Husserlian sense. Consequently, I replace Velmans’s reflexive model with a complementaristic approach
in a strict sense which leaves no room for either monistic or dualistic views (including Velmans’s ontological monism and
his dual-aspect interpretation of complementarity) and hence requires us to radically reinterpret the concept of psychophysical
causation.
相似文献
Hans-Ulrich HocheEmail: |
14.
Donald Capps 《Journal of religion and health》2009,48(3):368-380
William James presented “The Gospel of Relaxation” (James in W. James, Writings 1878–1899, 1992) to the 1896 graduating class of Boston Normal School of Gymnastics and a decade later he delivered his presidential address
“The Energies of Men” (James in W. James, Writings 1902–1910, 1987) to the American Philosophical Association. Both lectures focus on the body’s influence on emotions and on the liberating
effects of live ideas on the body’s natural energies. They also reflect his use of the popular spiritual hygiene literature
of his day to support his arguments. The first address draws on Hannah Whitall Smith’s views on disregarding our negative
emotions and on Annie Payson Call’s writings, specifically her views on relaxation; the second on Horace Fletcher’s writings,
specifically his views on anger and worry. I use these original sources to expand on key ideas in the two addresses, i.e.,
the role of imitation in altering unhealthy physiological habits and the energy-releasing role of suggestive ideas.
相似文献
Donald CappsEmail: |
15.
Fred J. Kauffeld 《Argumentation》2009,23(2):239-257
The pragmatics underlying Paul Grice’s analysis of utterance-meaning provide a powerful framework for investigating the commitments
arguers undertake. Unfortunately, the complexity of Grice’s analysis has frustrated appropriate reliance on this important
facet of his work. By explicating Cicero’s use of apostrophe in his famous “First Catilinarian” this essay attempts to show
that a full complex of reflexive gricean speaker intentions in essentially to seriously saying and meaning something.
相似文献
Fred J. KauffeldEmail: |
16.
17.
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.
相似文献
Tongdong BaiEmail: |
18.
Luca Incurvati 《Erkenntnis》2008,69(2):261-274
Leon Horsten has recently claimed that the class of mathematical truths coincides with the class of theorems of ZFC. I argue
that the naturalistic character of Horsten’s proposal undermines his contention that this claim constitutes an analogue of
a thesis that Daniel Isaacson has advanced for PA. I argue, moreover, that Horsten’s defence of his claim against an obvious
objection makes use of a distinction which is not available to him given his naturalistic approach. I suggest a way out of
the objection which is in line with the naturalistic spirit of Horsten’s proposal but which further weakens the analogy with
Isaacson’s Thesis. I conclude by evaluating the prospects for providing an analogue of Isaacson’s Thesis for ZFC.
相似文献
Luca IncurvatiEmail: |
19.
Elizabeth Brake 《Ethical Theory and Moral Practice》2007,10(3):243-254
This paper develops a Kantian account of the moral assessment of institutions. The problem I address is this: while a deontological
theory may find that some legal institutions are required by justice, it is not obvious how such a theory can assess institutions
not strictly required (or prohibited) by justice. As a starting-point, I consider intuitions that in some cases it is desirable
to attribute non-consequentialist moral value to institutions not required by justice. I will argue that neither consequentialist
nor virtue-ethical accounts account for these intuitions, suggesting that a distinctive deontological account is needed. The
account I give is drawn from Kant’s Metaphysics of Morals; I distinguish it from Kantian views of institutions developed by Barbara Herman and Onora O’Neill. Throughout, I use marriage
as an example.
相似文献
Elizabeth BrakeEmail: |
20.
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.
相似文献
Scott F. AikinEmail: |