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1.
黄玉顺 《Frontiers of Philosophy in China》2008,3(2):177-193
In traditional Chinese expressions, guannian 观念 (ideas) are results of guan 观 (viewing). However, viewing can be understood to have two different levels of meanings: one is “viewing things,” that is,
viewing with something to view; another is “viewing nothing,” that is, viewing with nothing to view. What are viewed in “viewing
things” are either physical beings—all existing things and phenomena—or the metaphysical being (for example, the “Dao as a thing”). In both cases, something is being viewed. What is viewed in “viewing nothing” is the being itself, or “nothing,”
in which there is nothing to view. According to Confucianism, the existence of “nothing” manifests itself as life sentiments,
especially the sentiment of love, which is the very root and source of benevolence; moreover “viewing nothing” is, in essence,
a perception of life. Life sentiments or the perception of life is “the thing itself ” prior to any being or any thing.
Translated by Liu Huawei from Sichuan Daxue Xuebao 四川大学学报 (Journal of Sichuan University), 2006, (4): 67–74 相似文献
2.
李存山 《Frontiers of Philosophy in China》2008,3(2):194-212
In Chinese philosophy, although the concept of “qi” has numerous meanings, it is not completely without order or chaotic. Generally speaking, “qi” has several different levels of meanings, such as in philosophy, physics, physiology, psychology, ethics, and so on. On
the philosophical level, “qi” is similar to “air,” and it is essentially similar to the “matter-energy” or “field” in physics, which refers to the origin
or an element of all things in the world. It is from this point that the meanings of “qi” in physiology, psychology, ethics as well as aesthetics are derived. This paper analyzes the meanings of “qi” on five levels and seeks to clarify misunderstandings about “qi,” such as its alleged pan-vitalistic, conscious and pan-ethical characters.
Translated by Yan Xin from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2006, (9): 34–41 相似文献
3.
4.
Bryan Pickel 《Philosophical Studies》2010,147(2):193-211
I defend the view that ordinary objects like statues are identical to the pieces of matter from which they are made. I argue
that ordinary speakers assert sentences such as ‘this statue is a molded piece of clay’. This suggests that speakers believe
propositions which entail that ordinary objects such as statues are the pieces matter from which they are made, and therefore
pluralism contradicts ordinary beliefs. The dominant response to this argument purports to find an ambiguity in the word ‘is’,
such that ‘is’ in these sentences means the same as ‘constitutes or is constituted by’. I will use standard tests for ambiguity
to argue that this strategy fails. I then explore and reject other responses to the argument. 相似文献
5.
H. E. Baber 《Ethical Theory and Moral Practice》2010,13(4):377-392
Critics suggest that without some “objective” account of well-being we cannot explain why satisfying some preferences is,
as we believe, better than satisfying others, why satisfying some preferences may leave us on net worse off or why, in a range
of cases, we should reject life-adjustment in favor of life-improvement. I defend a subjective welfarist understanding of
well-being against such objections by reconstructing the Amartya Sen’s capability approach as a preferentist account of well-being.
According to the proposed account preference satisfaction alone—possible as well as actual—is of value. States of affairs
contribute to well-being because and to the extent that they satisfy actual or nearby possible preferences, and are fruitful,
that is, compatible with a range states that satisfy further actual or nearby possible preferences. The proposed account solves
the problem of adaptive preference. Individuals whose preferences are “deformed” are satisfied with fruitless states of affairs,
which constrain their options so that they are incapable of satisfying a wide range of nearby possible preferences—preferences
they “could easily have had.” Recognizing the value of capabilities as well as actual attainments allows us to explain why
individuals who satisfy “deformed” or perverse preferences may not on net benefit from doing so. More fundamentally, it explains
why some states are, as Sen suggests, bad, awful or gruesome while others are good, excellent or superb without appeal to
any objective account of value. 相似文献
6.
Meika Loe 《Sexuality & culture》2001,5(3):97-125
In the twenty-first century, technology is not so easily divorced from the human body. Viagra, the blockbuster drug hailed
as the “magic erection pill,” exemplifies the increasingly accepted technologically-enhanced body. After a history of medical
experts applying technology to women’s bodies in times of weakness, male bodies are now deemed in need of treatment. As male
bodies digress from “normal” (erect and penetrating) sexuality, techno-scientific advances promise to “fix” the problem, and
thus the patriarchal “machine.” Thus, Viagra is both a material and cultural technology producing and reshaping gender and
sexuality under the guise of techno-scientific progress. Drawing on my own ethnographic data, I explore the use and circulation
of techno-scientific advancement and inevitability discourses and the ways in which masculinity and heterosexuality are reproduced,
as well as contested, critiqued, and reshaped by those who prescribe, dispense, market, and/or use Viagra. Finally, I argue
that Viagra is currently being understood and employed as a “tool” to avert or treat masculinity “in crisis” in the contemporary
America.
This research would not be possible without help from kind medical practitioners, consumers, and participants in the feminist
writing group at UCSB. 相似文献
7.
Bryan S. Turner 《Contemporary Islam》2007,1(2):123-137
After 9/11 there is a general sense of the crisis of liberalism and secularism, and the need for greater security and surveillance.
Diasporic Muslim communities have been increasingly the target of government interventions and investigations, resulting in
various forms of governmentality that in fact constitute a ‘management of Muslims.’ The traditional strategies of benign neglect
have been replaced by periods of intense governmental activity. The idea of ‘managing Muslims’ is often disguised by a more
neutral terminology such as pluralism or multiculturalism. This article examines two versions of the management of religions
from policies of ‘upgrading’ or retraining of Muslims for modernity to more robust policies of containment, rendition and
seclusion. The result of securitisation and globalisation is the rise of a new type of society that I call ‘the enclave society.’
In such societies governments are creating new policies of ‘enclavement’ to quarantine communities that are undesirable or
unwanted or dangerous. The mobility of a global society is now being constrained by encirclement and enclavement through building
walls, ghettoes, catchments and no-go areas. Such policies are likely to be counter productive, requiring an escalation of
draconian interventions. 相似文献
8.
Michael R. Paradiso-Michau 《Continental Philosophy Review》2007,40(3):331-347
Following and extending the recent tradition of Kierkegaard–Levinas comparativists, this essay offers a Levinasian commentary
on salient aspects of Kierkegaard’s ethico-religious deliberations in Works of Love, a text that we are unsure whether or not Levinas actually read. Against some post/modern interpreters, I argue that one
should adopt both a Jewish and a Christian perspective (rather than an oversimplified either/or point of view) in exploring the sometimes “seamless passages”
between Kierkegaard and Levinas’s thought. The first argument of this essay is that interhuman ethical relationships, as seen
by Kierkegaard and Levinas, are premised upon an original asymmetry or inequality. Ethical alterity requires more on the part
of the responsible I for the destitute Other. However, this original ethical alterity is not at all the last word in loving
and healthy human relationships. In the second section of this study, a dual asymmetry on the part of each participating human
yields an “asymmetrical reciprocity,” or in Kierkegaard’s words, “infinity on both sides.” While they are of no concern␣to
me, your ethical duties to me are revealed to you upon our face-to-face encounter.
Here I offer a Kierkegaardian–Levinasian response to Hegel’s and Buber’s thoughts that humans essentially desire recognition,
mutuality, and reciprocity from one another in intersubjective relationships. Hegel and Buber are more or less correct, but
when seen from a Kierkegaardian and Levinasian perspective, we are offered resources for understanding more precisely how
and why their accounts are accurate. Hegel and Buber offer us the second phase of the argument, whereas Kierkegaard and Levinas
show us the first and primary phase of interhuman relationships – the revealed and infinite ethical responsibility to the
Other person. 相似文献
9.
Ladislav Tondl 《Journal for General Philosophy of Science》1998,29(2):245-264
The paper justifies the concept of “thematic structure” or “order of knowledge” over the traditional “classification of sciences”
due to the uncertainty of many classification criteria. The thematic structure of science has, of course, various levels and
various dimensions. Arguments against any forms of separating the humanities from sciences in the traditional sense of the
term are presented and discussed. Equally unacceptable are attempts at sharp separation of technical disciplines and humanities.
The thematic structure of humanities is not created by some material aspects but rather through the interest — or problem-oriented
aspects. In addition to the natural sciences and the humanities there exists an important sphere of sciences on artefacts
or, using the term by H. Simon, the sciences of the artificial. For the contemporary research activities is typical what could
be denoted as “interdisciplinary or multidisciplinary complex.” The paper traces a set of epistemological criteria for the
justification of the relative independence of a scientific discipline.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
10.
Changchi Hao 《Frontiers of Philosophy in China》2006,1(3):382-400
In this essay I argue that Mozi’s philosophy is anything but utilitarianism by way of analysing four ethical theories. Utilitarianism
is an ethics in which the moral subject is an atomic individual human being, and its concern is how to fulfill the interests
of the individual self and the social majority. Confucian ethics is centered on the notion of the family and its basic question
is that of priority in the relationship between the small self and the enlarged or collective self. Opposite to these two
moral theories is Mozi’s ethics: The interests that Mozi is primarily concerned with are not the interests of my individual
self or my collective self, but the interests of the other. The fulfillment of the material needs of the other is my moral
obligation. The arguments are centered on the three basic concepts, “the I,” “the we,” and “the other.” The significance of
Mozi’s thought in modern or postmodern context lies in its striking resemblance to the philosophy of a contemporary western
philosopher, Levinas. In both Mozi and Levinas, there is a suspension of utilitarianism.
__________
Translated from Zhongguo Zhexue Shi 中国哲学史 (History of Chinese Philosophy), 2005 (1) 相似文献
11.
Eugen Fischer 《Synthese》2008,162(1):53-84
The later Wittgenstein advanced a revolutionary but puzzling conception of how philosophy ought to be practised: Philosophical
problems are not to be coped with by establishing substantive claims or devising explanations or theories. Instead, philosophical
questions ought to be treated ‘like an illness’. Even though this ‘non-cognitivism’ about philosophy has become a focus of
debate, the specifically ‘therapeutic’ aims and ‘non-theoretical’ methods constitutive of it remain ill understood. They are
motivated by Wittgenstein’s view that the problems he addresses result from misinterpretation, driven by ‘urges to misunderstand’.
The present paper clarifies this neglected concept and analyses how such ‘urges’ give rise to pseudo-problems of one particular,
hitherto little understood, kind. This will reveal ‘therapeutic’ aims reasonable and ‘non-theoretical’ methods necessary,
in one clearly delineated and important part of philosophy. I.e.: By developing a novel account of nature and genesis of one
important class of philosophical problems, the paper explains and vindicates a revolutionary reorientation of philosophical
work, at the level of both aims and methods. 相似文献
12.
Jaco J. Hamman 《Pastoral Psychology》2010,59(6):769-781
The relationship between losses within mainline Protestant churches and the resistance to women in ministry is explored. Loss
in congregations and denominations awakens an unconscious desire for a “dominant other” that will save the church from real
or perceived loss or even the threat of death. Women are not seen as “dominant” and are thus overlooked when leadership for
restoration is sought. Loss may also awaken unconscious resentment and hatred against women. Women are associated with the
“wombishness” of Jesus, a trait historically rejected, but one that could not be destroyed even as it remained life-giving
and nurturing. 相似文献
13.
Daniel Guevara 《Synthese》2008,164(1):45-60
Various formally valid counterexamples have been adduced against the Humean dictum that one cannot derive an “ought” from
an “is.” There are formal rebuttals—some very sophisticated now (e.g., Charles R. Pigden’s and Gerhard Schurz’s)—to such counterexamples.
But what follows is an intuitive and informal argument against them. I maintain that it is better than these sophisticated
formal defenses of the Humean dictum and that it also helps us see why it implausible to think that we can be as decisive
about the truth or falsity of the dictum as both the formal counterexamples or formal barriers to them purport to be. 相似文献
14.
David Botting 《Argumentation》2012,26(2):213-232
From Aristotle’s Sophistical Refutations the following classifications are put forward and defended through extensive excerpts from the text. (AR-PFC) All sophistical
refutations are exclusively either ‘apparent refutations’ or ‘proofs of false conclusions’. (AR-F) ‘Apparent refutations’
and ‘fallacies’ name the same thing. (ID-ED) All fallacies are exclusively either fallacies in dictione or fallacies extra dictionem. (ID-nAMB) Not all fallacies in dictione are due to ambiguity. (AMB-nID) Not all fallacies due to ambiguity are fallacies in dictione. (AMB&ID-ME) The set of fallacies due to ambiguity and fallacies in dictione together comprise the set of arguments said to be “dependent on mere expression”. Being “dependent on mere expression” and
“dependent on language” are not the same (instances of the latter form a proper subset of instances of the former). (nME-FACT)
All arguments that are not against the expression are “against the fact.” (FACT-ED) All fallacious arguments against the fact
are fallacies extra dictionem (it is unclear whether the converse is true). (MAN-ARG) The solutions of fallacious arguments are exclusively either “against the man” or “against the argument.” (10) (F-ARG) Each (type of) fallacy
has a unique solution (namely, the opposite of whatever causes the fallacy), but each fallacious argument does not. However,
each fallacious argument does have a unique solution against the argument, called the ‘true solution’ (in other words, what
fallacy a fallacious argument commits is determined by how it is solved. However, if the solution is ‘against the man’ then
this is not, properly speaking, the fallacy committed in the argument. It is only the ‘true solution’—the solution against
the argument, of which there is always only one—that determines the fallacy actually committed). 相似文献
15.
Igboin Ohihon Benson 《Sophia》2011,50(1):159-173
The notion of human rights is highly controversial and contested in modern scholarship. However, human rights have been defined
as ‘the rational basis… for a justified demand.’ What constitutes demand should be understood as that which is different from
favor or privilege but one's due, free from racial, religious, gender, political inclinations. But since rights are basic
due to the fact that they are necessary for the enjoyment of something else, we are poised to examine it from the pre-figurative,
configurative and post-figurative stages of development in Africa. This enterprise anchors on the belief in cosmotheandrisation
of human rights in Africa: cosmos ‘earth’, theos ‘God’ and anthropos ‘human’. These three levels of horizontal and vertical
relationship guarantee the respect for human rights in traditional Africa. Through this approach, this enterprise shows that
the positive approach to human rights is majorly declarative without corresponding pragmatic manifestation. 相似文献
16.
Patricia Marino 《Philosophical Studies》2006,127(3):415-457
Correspondence theories are frequently either too vaguely expressed – “true statements correspond to the way things are in
the world,” or implausible – “true statements mirror raw, mind-independent reality.” I address this problem by developing
features and roles that ought to characterize what I call ldquo;modest” correspondence theories. Of special importance is
the role of correspondence in directing our responses to cases of suspected non-factuality; lack of straightforward correspondence
shows the need for, and guides us in our choice of, various kinds of reconstrual projects. This, I argue, is in contrast to
the approaches suggested by deflationism and coherence, and thus modest correspondence theories are appropriately distinct
from rivals 相似文献
17.
Vija B. Lusebrink Ph.D. F. J. McGuigan Ph.D. 《Integrative psychological & behavioral science》1989,24(2):58-62
McGuigan’s neuromuscular model of information processing (1978a, 1978b, and 1989) was investigated by electrically recording
eye movements (electro-oculograms), covert lip and preferred arm responses (electromyograms), and electroencephalograms. This
model predicts that codes are generated as the lips are uniquely activated when processing words beginning with bilabial sounds
like “p” or “b,” as is the right arm to words like “pencil” that refer to its use. Twelve adult female participants selected
for their high imagery ratings were asked to form images to three orally presented linguistic stimuli: the letter “p,” the
words “pencil” and “pasture,” and to a control stimulus, the words “go blank.” The following findings were significant beyond
the 0.05 level: an increased covert lip response only to the letter “p,” increased vertical eye activity to “p” and to the
word “pencil,” right arm response only to the word “pencil,” and a decreased percentage of alpha waves from the right 02 lead
only to the word “pasture.” Since these covert responses uniquely occurred during specific imagery processes, it is inferred
that they are components of neuromuscular circuits that function in accord with the model of information processing tested. 相似文献
18.
Roger Harris 《Axiomathes》2010,20(4):461-478
There are, broadly, three sorts of account of intrinsicality: ‘self-sufficiency’, ‘essentiality’ and ‘pure qualitativeness’.
I argue for the last of these, and urge that we take intrinsic properties of concrete objects to be all and only those shared
by actual or possible duplicates, which only differ extrinsically. This approach gains support from Francescotti’s approach:
defining ‘intrinsic’ in contradistinction to extrinsic properties which ‘consist in’ relations which rule out intrinsicality.
I answer Weatherson’s criticisms of Francescotti, but, to answer criticisms of my own, I amend his account, proposing that
possession of an extrinsic property consists in a relation to one or more actual or possible distinct concrete objects. Finally I indicate ways to avoid some apparent objections to this account. 相似文献
19.
Michelle Chan Bernhard Ross Guy Earle Jeremy B. Caplan 《Psychonomic bulletin & review》2009,16(5):945-951
Memory often requires knowledge of the order of events. Previous findings about immediate judgments of relative order in short,
subspan lists are variable regarding whether participants’ strategy is to search memory in the forward direction, starting
from the first list item and progressing toward the end item, or in the backward direction, starting from the end item and
progressing toward the start. We asked whether wording of the instructions influences participants’ search direction. Participants
studied sequences of three to six consonants, and for an immediate, two-item probe of each list, judged which probe was presented
earlier (“earlier” instruction) or later (“later” instruction) on the list. Forward and backward searches were supported for
“earlier” and “later” instructions, respectively. Our findings suggest that participants have more than one effective strategy
for order judgments in short lists, and that subtle instructional differences can bias memory search in either the forward
or backward direction. 相似文献