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1.
Steffen Ducheyne 《Erkenntnis》2012,76(1):73-89
In this essay, I shall show that the so-called inferential (Suárez 2003 and 2004) and interpretational (Contessa 2007) accounts of scientific representation are respectively unsatisfactory and too weak to account for scientific representation
(pars destruens). Along the way, I shall also argue that the pragmatic similarity (Giere 2004 and Giere 2010) and the partial isomorphism (da Costa and French 2003 and French 2003) accounts are unable to single out scientific representation. In the pars construens I spell out a limiting case account
which has explanatory surplus vis à vis the approaches which I have previously reviewed. My account offers an adequate treatment of scientific representation, or
so I shall try to argue. Central to my account is the notion of a pragmatic limiting case, which will be characterized in
due course. 相似文献
2.
In recent years, Liu Qingping 劉清平 has published a series of articles criticizing Confucian ethics in its modern context (see various articles
by Liu), which has drawn the attention of many scholars. My friends and I have debated with him and his allies on this issue
(See Guo 2002, Yang Haiwen 2002, Yang Zebo 2003, 2004a, 2004b, Ding 2003, 2005a, 2005b, Gong 2004, Guo and Gong 2004, and Wen 2005). Most of the important articles in the debate are now collected in a volume I edited, A Collection of Contentions about Confucian Ethics: Focusing on the Mutual Concealment among Family Members (Guo 2005 [ed.]). In the following, I attempt to respond to some of Liu’s criticisms of Confucian ethics. 相似文献
3.
Donald Capps 《Pastoral Psychology》2011,60(5):619-631
In a previous article (Capps 2011) I discussed a short story and essay I wrote in high school and showed that themes that had figured prominently in my later
writings were prefigured in these earlier writings. Invoking John Bunyan’s The Pilgrim’s Progress (1957) I concluded that the high school boy who lives inside of me has been my faithful companion throughout the years. In this
article I focus on a sermon I preached in my senior year of high school and on several poems I wrote that year. The sermon
and poems reflect my interest at the time in the harmful effects of silence on human relationships. An article that focused
on the son of Saint Augustine (Capps 1990b) signaled my return to the issue of silence after a thirty-year hiatus. My subsequent reading of Alice Miller’s Breaking Down the Wall of Silence (1991) and The Truth Shall Set You Free (2001) helped me to understand why silence had been a personal issue for me. It also encouraged me to listen to the fledgling poet
who lives within me and to appreciate his insights concerning silence and love. 相似文献
4.
Anna Piela 《Contemporary Islam》2011,5(3):249-265
In this article, I address piety as a concept shaping Muslim women’s online discussions about gender roles, marriage and professional
careers. I also investigate cross-cultural religious encounters in these women-only groups as I am interested in the potential
of such online environments to facilitate women’s religious reflection and intellectual engagement. Finally, I explore motivations
and religious interpretations of three categories of participants in these discussions: egalitarians, for whom gender equality
is a necessary component of piety (Barlas 2006); traditionalists, identified by other authors as Islamists (Karam 1998) or social conservatives (Gül and Gül 48:1–26, 2000; Mahmood 2005) and finally, holists, a group that cannot be mapped out on the political landscape by using the progressive–conservative
binary (Badran, Agenda 50:41–57, 2001) and which exists and acts outside of it, neither subverting nor enacting norms of any dominant system, be it secular–liberal
or patriarchal. Following Mahmood’s argument that formulating an analysis based exclusively on such a binary is simplistic
(Mahmood 2005), I argue that actions of holists can be only addressed by formulating a set of questions different to those used to analyse
self-defined egalitarians or traditionalists. 相似文献
5.
E. J. Coffman 《Philosophical Studies》2011,154(2):285-300
This paper fortifies and defends the so called Sufficiency Argument (SA) against Classical Invariantism. In Sect. 2, I explain the version of the SA formulated but then rejected by Brown (2008a). In Sect. 3, I show how cases described by Hawthorne (2004), Brown (2008b), and Lackey (forthcoming) threaten to undermine one or the other of the SA’s least secure premises. In Sect. 4, I buttress one of those premises and defend the reinforced SA from the objection developed in Sect. 3. 相似文献
6.
Markus E. Schlosser 《Philosophical Studies》2011,155(3):345-369
This paper proposes a causal–dispositional account of rule-following as it occurs in reasoning and intentional agency. It
defends this view against Kripke’s (Wittgenstein on rules and private language, Harvard University Press, Cambridge, 1982) objection to dispositional accounts of rule-following, and it proposes a solution to the problem of deviant causal chains.
In the first part, I will outline the causal–dispositional approach. In the second part, I will follow Martin and Heil’s (Philos
Perspect 12:283–312, 1998) realist response to Kripke’s challenge. I will propose an account that distinguishes between two kinds of rule-conformity
and two kinds of rule-following, and I will defend the realist approach against two challenges that have recently been raised
by Handfield and Bird (Philos Stud 140:285–298, 2008). In the third part, I will turn to the problem of deviant causal chains, and I will propose a new solution that is partly
based on the realist account of rule-following. 相似文献
7.
Mother,Melancholia, and Art in Erik H. Erikson’s <Emphasis Type="Italic">Toys and Reasons</Emphasis> 总被引:1,自引:1,他引:0
Donald Capps 《Journal of religion and health》2007,46(3):369-383
In three earlier articles (2007a, 2007b, 2007c), I focused on the theme of the relationship of melancholia and the mother, and suggested that the melancholic self may
experience humor, play, and dreams as restorative resources. In this article, I want to make a similar case, based on Erik
H. Erikson’s Toys and Reasons (1977), for art (in this particular case, a painting of the Annunciation). I have made a similar case for the restorative role of art in articles on Leonard da Vinci’s Mona Lisa (Capps, Pastoral Psychology, 53, 107–137, 2004) and James McNeill Whistler’s painting of his mother (Capps, Pastoral Psychology, 2007d). In the present article, however, I focus on the special biographical circumstances in Erikson’s own development of a melancholy
self and the painting he discusses in Toys and Reasons, thereby suggesting that individuals may find a particular work of art especially relevant to their own experience of melancholy.
I conclude with Erikson’s testimonial at the memorial service of a colleague and friend who translated her own melancholy
into her service to others.
相似文献
Donald CappsEmail: |
8.
Johannes Persson 《Erkenntnis》2010,72(1):135-149
Accounts of ontic explanation have often been devised so as to provide an understanding of mechanism and of causation. Ontic
accounts differ quite radically in their ontologies, and one of the latest additions to this tradition proposed by Peter Machamer,
Lindley Darden and Carl Craver reintroduces the concept of activity. In this paper I ask whether this influential and activity-based
account of mechanisms is viable as an ontic account. I focus on polygenic scenarios—scenarios in which the causal truths depend
on more than one cause. The importance of polygenic causation was noticed early on by Mill (1893). It has since been shown to be a problem for both causal-law approaches to causation (Cartwright 1983) and accounts of causation cast in terms of capacities (Dupré 1993; Glennan 1997, pp. 605–626). However, whereas mechanistic accounts seem to be attractive precisely because they promise to handle complicated
causal scenarios, polygenic causation needs to be examined more thoroughly in the emerging literature on activity-based mechanisms.
The activity-based account proposed in Machamer et al. (2000, pp. 1–25) is problematic as an ontic account, I will argue. It seems necessary to ask, of any ontic account, how well it
performs in causal situations where—at the explanandum level of mechanism—no activity occurs. In addition, it should be asked how well the activity-based account performs in situations where there are
too few activities around to match the polygenic causal origin of the explanandum. The first situation presents an explanandum-problem
and the second situation presents an explanans-problem—I will argue—both of which threaten activity-based frameworks. 相似文献
9.
Donald Capps 《Pastoral Psychology》2006,54(5):413-438
In an earlier article (Capps, 2006), I presented evidence that humor has important psychological benefits. It would seem, therefore, that religion and humor would be allies, for religion is also considered compatible with psychological well-being (Capps, 1985). In fact, however, while religion and humor are not enemies, neither are they, for the most part, allies. I review theoretical works that reflect religion's mistrust of humor, then focus on the empirical studies by Vassilis Saroglou that confirm this mistrust. Building on Saroglou's own theoretical analysis of this mistrust, I suggest that some grounds for this mistrust are legitimate, but most are not. I conclude that religion and humor should overcome their current estrangement. 相似文献
10.
Tyrus Fisher 《Philosophia》2011,39(1):51-59
Some of Quine’s critics charge that he arrives at a behavioristic account of linguistic meaning by starting from inappropriately
behavioristic assumptions (Kripke 1982, 14; Searle 1987, 123). Quine has even written that this account of linguistic meaning is a consequence of his behaviorism (Quine 1992, 37). I take it that the above charges amount to the assertion that Quine assumes the denial of one or more of the following
claims: (1) Language-users associate mental ideas with their linguistic expressions. (2) A language-user can have a private
theory of linguistic meaning which guides his or her use of language. (3) Language learning relies on innate mechanisms. Call
an antecedent denial of one or more of these claims illicit behaviorism. In this paper I show that Quine is prepared to grant, if only for the sake of argument, all three of the above claims. I
argue that his claim that “there is nothing in linguistic meaning beyond what is to be gleaned from overt behavior in observable
circumstances” is unscathed by these allowances (Quine 1992, 38). And I show that the behaviorism which Quine does assume should be viewed as a largely uncontroversial aspect of his
evidential empiricism. I conclude that if one sets out to dismiss Quine’s arguments for internal-meaning skepticism, this dismissal should not
be motivated by the charge that his conclusions rely on the illicitly behavioristic assumptions that some have suggested that
they do. 相似文献
11.
Donald Capps 《Journal of religion and health》2008,47(1):103-117
In an earlier article (Capps, 2007a) on Erik H. Erikson’s earliest writings (1930–1931) I focused on the relationship between the child’s melancholia and conflict
with maternal authority, and drew attention to the restorative role of humor. In a subsequent article (Capps, 2007b) on Erikson’s Childhood and Society (1950) I explored the same theme of the relationship of melancholia and the mother, but focused on the restorative role of play.
In this article drawing from his Insight and Responsibility (1964) I continue this exploration of the relationship of melancholia and the mother, but focus on the restorative role of
dreams. In support of this understanding of dreams, I focus on Erikson’s interpretation of one of Sigmund Freud’s dreams in
light of the first two stages of the life cycle, and his view that the dream itself is inherently maternal.
Donald Capps is Professor of Pastoral Psychology at Princeton Theological Seminary. His books include Men, Religion, and Melancholia (1997), Freud and Freudians on Religion (2001), and Men and Their Religion: Honor, Hope, and Humor (2002). He has served as editor of Journal for the Scientific Study of Religion and as President of the Society for the Scientific Study of Religion. 相似文献
12.
Donald Capps 《Journal of religion and health》2008,47(4):560-576
In four earlier articles, I focused on the theme of the relationship of melancholia and the mother, and suggested that the
melancholic self may experience humor (Capps, 2007a), play (Capps, 2008a), dreams (Capps, 2007c), and art (Capps, 2008b) as restorative resources. I argued that Erik H. Erikson found these resources to be valuable remedies for his own melancholic
condition, which had its origins in the fact that he was illegitimate and was raised solely by his mother until he was three years
old, when she remarried. In this article, I focus on two themes in Freud’s Leonardo da Vinci and a memory of his childhood (1964): Leonardo’s relationship with his mother in early childhood and his inhibitions as an artist. I relate these two themes
to Erikson’s own early childhood and his failure to achieve his goal as an aspiring artist in his early twenties. The article
concludes with a discussion of Erikson’s frustrated aspirations to become an artist and his emphasis, in his psychoanalytic
work, on children’s play.
Donald Capps is Professor of Pastoral Psychology at Princeton Theological Seminary. His books include Men, Religion, and
Melancholia (1997), Freud and Freudians on Religion (2001), and Men and Their Religion: Honor, Hope, and Humor 相似文献
13.
Matthew C. Haug 《Philosophical Studies》2010,150(3):313-330
Several philosophers (e.g., Ehring (Nous (Detroit, Mich.) 30:461–480, 1996); Funkhouser (Nous (Detroit, Mich.) 40:548–569, 2006); Walter (Canadian Journal of Philosophy 37:217–244, 2007) have argued that there are metaphysical differences between the determinable-determinate relation and the realization relation
between mental and physical properties. Others have challenged this claim (e.g., Wilson (Philosophical Studies, 2009). In this paper, I argue that there are indeed such differences and propose a “mechanistic” account of realization that elucidates
why these differences hold. This account of realization incorporates two distinct roles that mechanisms play in the realization
of mental (and other special science) properties which are implicit, but undeveloped, in the literature—what I call “constitutive”
and “integrative” mechanisms. I then use these two notions of mechanism to clarify some debates about the relations between
realization, multiple realizability, and irreducibility. 相似文献
14.
Michael Devitt 《Erkenntnis》2010,73(2):251-264
In “Intuitions in Linguistics” (2006a) and Ignorance of Language (2006b) I took it to be Chomskian orthodoxy that a speaker’s metalinguistic intuitions are provided by her linguistic competence.
I argued against this view in favor of the alternative that the intuitions are empirical theory-laden central-processor responses
to linguistic phenomena. The concern about these linguistic intuitions arises from their apparent role as evidence for a grammar.
Mark Textor, “Devitt on the Epistemic Authority of Linguistic Intuitions” (2009), argues that I have picked the wrong intuitions: I should have picked non-judgmental linguistic “seemings”. These reside
between metalinguistic judgments and linguistic performances and have an epistemic authority that the orthodox view may well
be able to explain. Textor seems to think that the metalinguistic intuitions are not evidence at all. I argue that he is wrong
about that. More importantly, I argue that there are no “in-between” linguistic seemings with epistemic authority. 相似文献
15.
Donald Capps 《Journal of religion and health》2007,46(4):591-606
In an earlier article on Erik H. Erikson’s earliest writings (Capps, 2007), I focused on the relationship between the child’s melancholia and conflict with maternal authority, and drew attention
to the restorative role of humor. In this article, I discuss two of the three chapters in part three, “The Growth of the Ego,”
of Erikson’s first major book, Childhood and Society [Erikson, Childhood and society. New York: W. W. Norton, 1950, Childhood and society (rev. edition). New York: W. W. Norton, 1963]. I explore the same theme of the relationship of melancholia and the mother, but focus on the restorative role of play.
I interpret the differences between the two cases in light of Sigmund Freud’s essay, “Mourning and Melancholia” [Freud, Mourning
and melancholia. In S. Freud, General psychological theory (pp. 164–179). P. Rieff (ed.). New York: Collier Books. 1963].
相似文献
Donald CappsEmail: |
16.
J. Ritola 《Argumentation》2006,20(2):237-244
In a recent article, D. A. Truncellito (2004, ‘Running in Circles about Begging the Question’, Argumentation
18, 325–329) argues that the discussion between Robinson (1971, ‘Begging the Question’, Analysis
31, 113–117), Sorensen (1996, ‘Unbeggable Questions’, Analysis
56, 51–55) and Teng (1997, ‘Sorensen on Begging the Question’, Analysis
57, 220–222) shows that we need to distinguish between logical fallacies, which are mistakes in the form of the argument, and rhetorical fallacies, which are mistakes committed by the arguer. While I basically agree with Truncellito’s line of thinking, I believe this distinction is not tenable and offer a different view. In addition, I will argue that the conclusion to draw from the abovementioned discussion is that validity is not a sufficient criterion of begging the question, and that we should be wary of the containment-metaphor of a deductive argument. 相似文献
17.
In 2009 we distributed a questionnaire on the deadly sins. It combined two research instruments—The Life Attitudes Inventory constructed by Capps (Pastoral Psychology 37:229–253, 1989) and the Deadly Sins Scale developed by Nauta and Derckx (Pastoral Psychology 56:177–188, 2007). In a previous article (Capps and Haupt 2011) we reported on findings from the Life Attitudes Inventory. In this article we report on findings from the Deadly Sins Scale and then discuss the fact that an unusually high percentage of the respondents identified positively with the item “I achieve
my goals in life.” We suggest that their identification with this item is a reflection of the fact that humans are hopeful
by nature. 相似文献
18.
Karen L. Kuchan 《Journal of religion and health》2011,50(1):120-131
This article will expand previous conceptualizations (Kuchan, Presence Int J Spiritual Dir 12(4):22–34, 2006; J Religion Health 47(2):263–275, 2008; J Pastoral Care Counsel, forthcoming) of what might be occurring during a prayer practice that creates space within a spiritual
direction relationship for the creation of inner images that reveal a person’s unconscious relational longings and co-created
representations of God that seem to facilitate therapeutic process toward aliveness. In previous articles, I suggest one way
to understand the prayer experience is through a lens of Winnicottian notions of transitional space, illusion, and co-creation
of God images. This article expands on these ideas to include an understanding of God as Objective Other (Lewis, The four
loves, 1960) interacting with a part of a person’s self (Jung, in: The structure and dynamics of the psyche, collected works 8, 1934; Symington, Narcissism, a new theory, 1993) that has capacity for subjectivity (Benjamin, Like subjects, love objects: Essays on recognition and sexual difference,
1995) and co-creation (Winnicott, Home is where we start from: Essays by a psychoanalyst, 1990), of inner representations of God (Ulanov, Winnicott, god and psychic reality, 2001). I also expand on a notion of God as “Source of aliveness” by integrating an aspect of how Symington (Narcissism, a new
theory, 1993) thinks about “the lifegiver,” which he understands to be a mental object. After offering this theoretical expansion of the
prayer practice/experience, one woman’s inner representations of self and God are reflected upon in terms of a therapeutic
process toward transforming destructiveness, utilizing ideas from Winnicott, Kohut, and Benjamin. 相似文献
19.
Isidora Stojanovic 《Erkenntnis》2012,76(1):49-58
It has been long known (Perry in Philos Rev 86: 474–497, 1977; No?s 13: 3–21, 1979, Lewis in Philos Rev 88: 513–543 1981) that de se attitudes, such as beliefs and desires that one has about oneself, call for a special treatment in theories of attitudinal content. The aim of this paper is to raise similar concerns for
theories of asserted content. The received view, inherited from Kaplan (1989), has it that if Alma says “I am hungry,” the asserted content, or what is said, is the proposition that Alma is hungry (at a given time). I argue that the received view has difficulties handling de se assertion, i.e., contents that one expresses using the first person pronoun, to assert something about oneself. I start from
the observation that when two speakers say “I am hungry,” one may truly report them as having said the same thing. It has
often been held that the possibility of such reports comes from the fact that the two speakers are, after all, uttering the
same words, and are in this sense “saying the same thing”. I argue that this approach fails, and that it is neither necessary
nor sufficient to use the same words, or words endowed with the same meaning, in order to be truly reported as same-saying.
I also argue that reports of same-saying in the case of de se assertion differ significantly from such reports in the case of two speakers merely implicating the same thing. 相似文献
20.
Steven Daskal 《Philosophical Studies》2010,148(2):221-229
In “Desire as Belief” and “Desire as Belief II,” David Lewis (1988, 1996) considers the anti-Humean position that beliefs about the good require corresponding desires, which is his way of understanding
the idea that beliefs about the good are capable of motivating behavior. He translates this anti-Humean claim into decision
theoretic terms and demonstrates that it leads to absurdity and contradiction. As Ruth Weintraub (2007) has shown, Lewis’ argument goes awry at the outset. His decision theoretic formulation of anti-Humeanism is one that no
sensible anti-Humean would endorse. My aim is to demonstrate that Lewis’ infelicitous rendering of anti-Humeanism really does
undermine the force of his arguments. To accomplish this, I begin by developing a more adequate decision theoretic rendering
of the anti-Humean position. After showing that my formulation of anti-Humeanism constitutes a plausible interpretation of
the anti-Humean thesis, I go on to demonstrate that if we adopt this more accurate rendition of anti-Humeanism, the view is
no longer susceptible to arguments like the ones Lewis has devised. I thereby provide a more robust response to Lewis’ arguments
than has yet been offered, and in the process I develop a formulation of anti-Humeanism that creates the possibility for future
decision theoretic arguments that, unlike Lewis’, speak directly to the plausibility of anti-Humeanism. 相似文献