共查询到20条相似文献,搜索用时 31 毫秒
1.
Hajj Muhammad Legenhausen 《Topoi》2007,26(2):167-175
The place of philosophy in Iranian society is prominent. Philosophy is discussed in popular media as well as specialized journals,
and in seminaries, research centers, and universities. Philosophy in Iran is often divided into Western and Islamic. Sometimes
these are taken to be rivals. The methods of instruction differ to some extent, as well as the languages needed for advanced
study. The question of the nature of Islamic philosophy is itself a controversial topic in Iran, and positions on this issue
are often driven by ideological trends. The study of philosophy in the Islamic seminaries has its own history. Today Islamic
philosophy may be considered a philosophical tradition that is being carried on with increasing interaction with the study
of Western philosophy in Iran.
相似文献
Hajj Muhammad LegenhausenEmail: |
2.
We review several instances where cognitive research has identified distinct psychological mechanisms for moral judgment that
yield conflicting answers to moral dilemmas. In each of these cases, the conflict between psychological mechanisms is paralleled
by prominent philosophical debates between different moral theories. A parsimonious account of this data is that key claims
supporting different moral theories ultimately derive from the psychological mechanisms that give rise to moral judgments.
If this view is correct, it has some important implications for the practice of philosophy. We suggest several ways that moral
philosophy and practical reasoning can proceed in the face of discordant theories grounded in diverse psychological mechanisms.
相似文献
Fiery CushmanEmail: |
3.
Peter Godfrey-Smith 《Philosophical Studies》2009,143(1):101-116
Non-actual model systems discussed in scientific theories are compared to fictions in literature. This comparison may help
with the understanding of similarity relations between models and real-world target systems. The ontological problems surrounding
fictions in science may be particularly difficult, however. A comparison is also made to ontological problems that arise in
the philosophy of mathematics.
相似文献
Peter Godfrey-SmithEmail: |
4.
Mark Day 《Philosophia》2008,36(4):417-427
The approach that philosophers have taken to history has too often been one-dimensional. It is my aim in this paper to map
out a future multi-dimensional philosophy of history, by invoking the notion of a relation with the past, and by arguing for
the philosophical relevance of multiple such relations.
相似文献
Mark DayEmail: |
5.
Mohsen Javadi 《Topoi》2007,26(2):247-254
There are some texts about moral sentences in the Islamic logical literature especially in the logical books of Ibn Sina that
have been interpreted in completely opposite ways. Relying on these texts, some scholars take Ibn Sina to be proposing a non-cognitive
theory of ethics and to the contrary some scholars hold that he is a proponent of a sort of moral intuitionism. Reflecting
on the alleged textual evidence in Ibn Sina’s books, I propose a middle way in the interpretation that accepts the cognitive
status of the moral sentences but at the same time rejects intuitionism.
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Mohsen JavadiEmail: |
6.
Bronislovas Genzelis 《Studies in East European Thought》2009,61(1):43-52
Philosophical trends such as the philosophy of religion, especially Thomism, existentialism, and phenomenology emerged in
Lithuanian philosophy during the 20th century. The article discusses the chief preconditions of the spread of existentialism,
in particular the dominant Christian existentialism, in Lithuania and its influence on Lithuanian culture. The best known
representatives of this philosophical trend were J. Girnius and A. Maceina. There are two periods of existentialism and its
development in Lithuania: the first one includes the independence years and the second covers the time of the Soviet occupation.
The author discusses its influence on Lithuanian literature and introduces the main problems of existential philosophy.
相似文献
Bronislovas GenzelisEmail: |
7.
Kenneth Liberman 《Argumentation》2008,22(1):59-70
Although sophistry has been characterized as separable from real philosophy, formal analysis does not work without it and
one cannot always identify just where philosophy leaves off and sophistry begins. Whether sophistry offers anything to thinking
reason has to do with what parties in dialogue do with sophistries. Sophistries can close down or open up philosophical perspectives, depending on the local work that sophistic
strategies accomplish. Such local work of philosophers is rarely available to analyses of docile texts, but they can be furthered
by ethnomethodological studies of illustrative philosophical argumentation presented and analyzed in videotaped format.
相似文献
Kenneth LibermanEmail: |
8.
Jay Newhard 《Philosophical Studies》2009,142(3):345-352
Contextual theories of truth are motivated primarily by the resolution they provide to paradoxical reasoning about truth.
The principal argument for contextual theories of truth relies on a key intuition about the truth value of the proposition
expressed by a particular utterance made during paradoxical reasoning, which Anil Gupta calls “the Chrysippus intuition.”
In this paper, I argue that the principal argument for contextual theories of truth is circular, and that the Chrysippus intuition
is false. I conclude that the philosophical motivation for contextual theories of truth fails.
相似文献
Jay NewhardEmail: |
9.
John Symons 《Axiomathes》2008,18(1):67-89
Intuition serves a variety of roles in contemporary philosophy. This paper provides a historical discussion of the revival
of intuition in the 1970s, untangling some of the ways that intuition has been used and offering some suggestions concerning
its proper place in philosophical investigation. Contrary to some interpretations of the results of experimental philosophy,
it is argued that generalized skepticism with respect to intuition is unwarranted. Intuition can continue to play an important
role as part of a methodologically conservative stance towards philosophical investigation. I argue that methodological conservatism
should be sharply distinguished from the process of evaluating individual propositions. Nevertheless, intuition is not always
a reliable guide to truth and experimental philosophy can serve a vital ameliorative role in determining the scope and limits
of our intuitive competence with respect to various areas of inquiry.
相似文献
John SymonsEmail: |
10.
The article deals with phenomenology in Lithuania. The main thesis of the article is this: phenomenology is a living tradition
in need of both development and interpretation. The minor thesis follows from the main one: the Western phenomenological tradition
and Lithuanian philosophy interact and develop in tandem with one another. According to the authors, the contact between poetics
and philosophy is the dominant form of phenomenology in Lithuania. The phenomenological tradition is treated as creative and
living philosophical thought.
相似文献
Tomas KačerauskasEmail: |
11.
Ghasem Kakaie 《Topoi》2007,26(2):177-189
A proper understanding of the Sufi doctrine of the unity of existence is essential for following the later developments of
Islamic philosophy. The doctrine of the unity of existence is divided into introversive and extroversive aspects, the former
dealing with the unity of the soul of the mystic with God, and the latter with the unity of the cosmos with God. Here this
latter aspect of the doctrine is explained through a comparison of the views of Ibn ‘Arabi and Meister Eckhart, both of whom
are profoundly influenced by Ibn Sina at precisely the same crucial points, although Meister Eckhart makes explicit reference
to Ibn Sina, while Ibn ‘Arabi generally avoids naming him. The theory of the extroversive unity of existence consists of four
parts, or rather, it is the product of four steps, each of which is logically based on the previous one: (1) God is the only
being or the absolute existence. (2) Everything other than God (i. e., human beings and the cosmos) is nothing or nonexistence.
(3) The existence of all things is God’s existence (All are He). (4) The cosmos does not have existence but manifests existence.
In other words, it is God’s self-disclosure.
相似文献
Ghasem KakaieEmail: |
12.
Not Always Enslaved,Yet Not Quite Free: Philosophical Challenges from the Underside of the New World
Lewis R. Gordon 《Philosophia》2008,36(2):151-166
This article is the keynote address of the University of the West Indies at Cave Hill, Barbados, philosophy symposium in celebration
of the 200th Anniversary of the British outlawing the Atlantic Slave Trade. The paper explores questions of enslavement and
freedom through challenges of philosophical anthropology, philosophy of social change, and metacritical reflections posed
by African Diasporic or Africana philosophy. Such challenges include the relevance and legitimacy of philosophical reflection
to the lives of racialized slaves and concludes with a discussion of the implications of the analysis for an understanding
of the “face” of political life and the importance of the concept of “home” for a cogent theory of freedom.
相似文献
Lewis R. GordonEmail: |
13.
It is generally agreed upon that Grice’s causal theory of perception describes a necessary condition for perception. It does
not describe sufficient conditions, however, since there are entities in causal chains that we do not perceive and not all
causal chains yield perceptions. One strategy for overcoming these problems is that of strengthening the notion of causality
(as done by David Lewis). Another is that of specifying the criteria according to which perceptual experiences should match
the way the world is (Frank Jackson and Michael Tye). Finally, one can also try to provide sufficient conditions by elaborating
on the content of perceptual experiences (Alva N?e). These different strategies are considered in this paper, with the conclusion
that none of them is successful. However, a careful examination of their problems points towards the general solution that
we outline at the end.
相似文献
Valtteri Arstila (Corresponding author)Email: |
Kalle PihlainenEmail: |
14.
Mark Owen Webb 《Sophia》2009,48(1):35-42
A philosophical theory of religion ought to meet four criteria: it should be extensionally accurate, neutral, phenomenological,
and non-circular. I argue that none of the popular theories of religion meet all these criteria, and that, in particular,
the extensional accuracy criterion and the non-circularity criterion can’t be met without sacrificing extensional accuracy.
I conclude that, therefore, religions do not form a kind, and so, there is no such thing as religion.
相似文献
Mark Owen WebbEmail: |
15.
Experimental philosophy and philosophical intuition 总被引:4,自引:3,他引:1
Ernest Sosa 《Philosophical Studies》2007,132(1):99-107
The topic is experimental philosophy as a naturalistic movement, and its bearing on the value of intuitions in philosophy.
This paper explores first how the movement might bear on philosophy more generally, and how it might amount to something novel
and promising. Then it turns to one accomplishment repeatedly claimed for it already: namely, the discrediting of armchair
intuitions as used in philosophy.
相似文献
Ernest SosaEmail: |
16.
Rommetveit K 《Theoretical medicine and bioethics》2008,29(2):103-120
In this article I consider some central aspects of the naturalist philosophy of science and science and technology studies
in dealing with the contested status of technoscience in medicine. Focusing on the concepts of realism and representation,
I argue that theories of science-as-practice in naturalist philosophy of science should expand their scope so as to reflect
more thoroughly on the social and political context of technoscience. I develop a hermeneutic of technomedical objects in
order to highlight the internal connectedness between social action, material agency, and the actions of scientific communities.
The framework thus developed is used to re-consider the genomic turn in medicine. Pointing to the discrepancies between socially
dominant representations of genomic technology and the actual interventions brought about through those technologies, I raise
the question of how and where to address problems of theory and policy.
相似文献
Kjetil RommetveitEmail: |
17.
Laurence Goldstein 《Philosophical Studies》2009,144(3):377-389
Consideration of a paradox originally discovered by John Buridan provides a springboard for a general solution to paradoxes
within the Liar family. The solution rests on a philosophical defence of truth-value-gaps and is consistent (non-dialetheist),
avoids ‘revenge’ problems, imports no ad hoc assumptions, is not applicable to only a proper subset of the semantic paradoxes
and implies no restriction of the expressive capacities of language.
相似文献
Laurence GoldsteinEmail: |
18.
“Ontological emergence” of inherent high-level properties with causal powers is witnessed nowhere. A non-substantialist conception
of emergence works much better. It allows downward causation, provided our concept of causality is transformed accordingly.
相似文献
Michel BitbolEmail: |
19.
Roberto Poli 《Axiomathes》2007,17(1):1-18
The thesis is defended that the theories of causation, time and space, and levels of reality are mutually interrelated in
such a way that the difficulties internal to theories of causation and to theories of space and time can be understood better,
and perhaps dealt with, in the categorial context furnished by the theory of the levels of reality. The structural condition
for this development to be possible is that the first two theories be opportunely generalized.
相似文献
Roberto PoliEmail: |
20.
Shai Frogel 《Argumentation》2009,23(3):397-408
Chaim Perelman invokes the idea of “universal audience” for explaining the nature of philosophical argumentation as rational
rhetoric. As opposed to this view, centuries before Perelman, Socrates argues that philosophy should be conducted as a dialogue
between concrete individuals with very specific qualities. The paper presents these different views in order to claim that
the philosopher addresses neither a universal audience nor a particular other, but mainly and essentially the philosopher
herself/himself. This brings to light the problem of self-deception as a central problem of philosophical thinking. In posing
this view the paper uses Nietzsche’s definition of “the will to truth” as the will not to deceive, not even myself.
相似文献
Shai FrogelEmail: |