Neo‐pragmatism,Representationalism and the Emotions

This paper offers a neo‐pragmatist account of the representational character of the emotions, for those emotions that have such a character. Put most generally, neo‐pragmatism is the view that language should not be conceived primarily in terms of a robust relation of reference to or representation of antecedently given objects and properties. Rather, we should view it as a social practice that lets us do various quite different sorts of things. One of those things might be called ‘assessing representational accuracy’, but this need not be thought of in terms of a metaphysically heavyweight relation. In applying neo‐pragmatist techniques to the domain of the emotions, the result will be an alternative to currently popular accounts that individuate emotions partly in terms of what they represent. This alternative continues to allow us to use representational language in connection with some emotions. And it also helps to explain the awkwardness of representational talk in connection with other emotions: an awkwardness that was always a liability of monolithic representationalist views.     

Disturbing Politics: Neo‐Paulinism and the Scrambling of Religious and Secular Identities

Abstract : One of the most remarkable characteristics of recent cultural theory is its obsession with the early Christian apostle Paul. With this interest in Paul as contemporary cultural theory, a panoply of modern identities find themselves obsolesced, scrambled, or otherwise useless. This essay attempts to find new points of orientation within those scrambled identities that have appeared with this new Paul, and the essay does so by exploring the idea that we are now repeating a Pauline moment of kairos, that apocalyptic moment in which meaningful transformation of the world may occur.     

Pneumatology and the Cross: The Challenge of Neo‐Pentecostalism to Lutheran Theology

Abstract : Historically, Lutheran engagement with the charismatic and Pentecostal movements has been largely negative. After a brief review of this history, I explore the question: What would a Lutheran engagement of the Spirit look like in view of the kinds of questions people are asking today that draw them to Pentecostal churches? Is there a place in Lutheran theology for affirming that the Holy Spirit is the “giver of life” and even “abundant life”?     

意志不坚:中西哲学进路比较及塞尔的"背景"论

1．前言 下述行为司空见惯,我们差不多每天都会碰到：在作出了“X会是最好的做法”的判断后,形成了坚定而无条件的去做X的意向,最后却做了与之背离的Y。我们都得同意,人们常常故意做一些不符合他们的道德理性或计策（pmdential）理性的最优判断（bestjudgment）的行为。     

Religion,Human Rights,and Neo‐liberalism in a Post‐Humanist Era

In a modern and secularized world, churches and religious groups that fight in the public sphere for social justice justify these actions in the name of defending human rights. This has been the path taken to express in non‐religious language what they understand to be a God‐given mission. Based on the distinction between civil rights, political rights, and social rights, which make up the set of human rights, this article analyzes the relationship between the notion of religious mission and the struggle for human rights; how neoliberal ideology, in an anti‐humanist perspective, criticizes the notion of social rights and social justice with the denial of any human right above the laws of the market; and the challenges that this neoliberal ideology poses for the justification of the social and political action of religious groups and institutions in the contemporary globalized world with a growing post/anti‐humanist culture.     

The Means of Prosperity: The Neo‐Pentecostal Interpretation of the Lord's Supper in Nigeria

This article investigates the Nigerian neo‐Pentecostal reinterpretation of the sacrament of the Lord's Supper using the lens of the prosperity gospel. This article describes the neo‐Pentecostal view of prosperity as an integral part of salvation, and shows how this impacts its hermeneutics of the Lord's Supper as the means of prosperity. The article argues that such neo‐Pentecostal reinterpretation does not distort the traditional significance of the Lord's Supper, but expands and complements it. As a result, Lutherans may have much to learn from the neo‐Pentecostal view of the Lord's Supper.     

Looking Philosophical: Stuff,Stereotypes, and Self‐Presentation

Self‐presentation is a complex phenomenon through which individuals present themselves in performance of social roles. The success of such performances rests not just on how well a performer fulfills expectations regarding the role she would play, but on whether observers find her convincing. I focus on how self‐presentation entails making use of material environment and objects: One may “dress for the part” and employ props that suit a desired role. However, regardless of dress or props, one can nonetheless fail to “look the part” owing to expectations informed by biases patterned along commonplace social stereotypes. Using the social role of philosopher as my example, I analyze how the stereotype attached to this role carries implications for how demographically under‐represented philosophers may self‐present, specifically with regard to dress and decoration. I look, in particular, to the alienation from one's material environment that may follow on the frustration of self‐presentation through bias. One pernicious effect of bias, I argue, is the power it has to deform and distort its target's relation to her physical setting and objects. Where comfort and ease in one's material environment can be a significant ethico‐aesthetic good, bias can inhibit access to, and enjoyment of, this good.     

徘徊在叔本华和尼采之间

同情心与爱命运分别是叔本华伦理思想和尼采伦理思想的重要特征,也是二人的主要区别之一。人们不应当将这两种思想视为针锋相对,而应将其相互补充。绝对地否定生命和绝对地肯定生命都不符合人生在世的现实状态,这种现实状态表现为以上两种趋势的关联。     

On Wittgenstein's Notion of Meaning‐Blindness: Its Subjective,Objective and Aesthetic Aspects

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Emmanuel Levinas: Thinker between Jerusalem and Athens A Philosophical Biography

Emmanuel Levinas died a few days before he would have been ninety years old, on December 25, 1995, very early on a Monday morning, in the Paris clinic of Beaujon, where he had been admitted the previous day with serious heart complications.     

虚无主义、语言和创造性：尼采与德里达的界限

尼采和德里达对虚无主义危机做出了不同的回应.这是因为作为主体解读活动及其结果,虚无主义危机本身表现出两可性:一方面,形而上学的真理意志已经演变为一种桎梏,带来了虚无主义的虚无化或人类创造性和历史的终结;另一方面,危机也构成主体走出形而上学的条件.德里达更注重对前者进行否定性批判,揭开了形而上学追求超验真理所带的虚无性,或追问本源所掩盖的本源缺失.尼采开启了这种批判,不过他更渴望逆转这种潮流,进行更具建设性的重构,而不只是把主体抛在丧失了意义的空场上.其目的是脱离消极的虚无主义,复兴各种冲动在主体创造性中的作用.     

Imaginatively‐Colored Perception: Walton on Pictorial Experience

This paper develops Kendall Walton's account of pictorial experience. Walton argues that the key feature of that experience is that it is imaginatively‐penetrated experience. I argue that this idea, as put forward by Walton, has various shortcomings. After discussing these limitations, I suggest, on the basis of a more general phenomenon of cognitive penetration, a refinement of Walton's account. I then show how the revised account explains various features of pictorial experience. Specifically, I show that, given the manner in which imaginings influence perceptual experience, Walton can dispense with the thesis that pictorial experience is twofold.