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1.
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].
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Donald CappsEmail: |
2.
Christopher Hitchcock 《Philosophical Studies》2009,144(3):391-401
Hall [(2007), Philosophical Studies, 132, 109–136] offers a critique of structural equations accounts of actual causation, and then offers a new theory of his own.
In this paper, I respond to Hall’s critique, and present some counterexamples to his new theory. These counterexamples are
then diagnosed.
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Christopher HitchcockEmail: |
3.
Towfic Shomar 《Journal for General Philosophy of Science》2008,39(2):321-349
There is confusion among scholars of Bohr as to whether he should be categorized as an instrumentalist (see Faye 1991) or a realist (see Folse 1985). I argue that Bohr is a realist, and that the confusion is due to the fact that he holds a very special view of realism,
which did not coincide with the philosophers’ views. His approach was sometimes labelled instrumentalist and other times realist,
because he was an instrumentalist on the theoretical level, but a realist on the level of models. Such a realist position
is what I call phenomenological realism. In this paper, and by taking Bohr’s debate with Einstein as a paradigm, I try to
prove that Bohr was such a realist.
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Towfic ShomarEmail: |
4.
Joseph Shieber 《Philosophia》2009,37(1):169-181
In this paper, I take up an argument advanced by Keith DeRose (Philosophical Review, 111:167–203, 2002) that suggests that the knowledge account of assertion provides the basis of an argument in favor of contextualism. I discuss
the knowledge account as the conjunction of two theses—a thesis claiming that knowledge is sufficient to license assertion
KA and one claiming that knowledge is necessary to license assertion AK. Adducing evidence from Stalnaker’s account of assertion,
from conversational practice, and from arguments often raised in favor of the knowledge account, I suggest that neither the
AK nor the KA theses are plausible. That is, I argue that the knowledge account of assertion to which DeRose appeals is in
fact not suitable as an account of assertion. Given that DeRose’s argument stands and falls with the knowledge account, I
claim that the argument therefore fails.
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Joseph ShieberEmail: |
5.
Ira Kiourti 《Philosophical Studies》2008,139(3):343-352
In her (1996) Kadri Vihvelin argues that autoinfanticide is nomologically impossible and so that there is no sense in which time travelers
are able to commit it. In response, Theodore Sider (2002) defends the original Lewisian verdict (Lewis 1976) whereby, on a common understanding of ability, time travelers are able to kill their earlier selves and their failure to
do so is merely coincidental. This paper constitutes a critical note on arguments put forward by both Sider and Vihvelin.
I argue that although Sider’s criticism starts out promisingly he doesn’t succeed in establishing that Vihvelin’s analysis
fails, because (a) he neglects to rule out a class of counterfactuals to which Vihvelin’s sample-case may belong; and (b)
(together with Lewis) he is wrong to suggest that future facts are irrelevant in the evaluation of time travelers’ abilities.
I show instead that Vihvelin’s argument is viciously circular, indicating that even if there are nomological constraints on
autoinfanticide these cannot be established a priori.
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Ira KiourtiEmail: |
6.
Christopher Hamilton 《Ethical Theory and Moral Practice》2008,11(2):181-195
Raimond Gaita’s work in moral philosophy is unusual and important in focusing on the concept of sainthood. Drawing partly
on the work of George Orwell, and partly on the life and work of Simone Weil, as well as on further material, I argue that
Gaita’s use of this notion to help make sense of the concept of human preciousness is unconvincing, not least because he does
not properly explore the figure and psychology of the saint in any detail. I relatedly argue that the notion of human preciousness
in question is implausible and, in some ways, sentimental. I also explore Gaita’s concept of “speaking personally” in moral
philosophy, and suggest that matters here are a great deal more complicated than he supposes.
相似文献
Christopher HamiltonEmail: |
7.
Stewart Cohen 《Philosophical Studies》2009,144(1):121-125
I raise several objections to Sosa’s account of knowledge as aptness. I argue that aptness is neither necessary nor sufficient
for knowledge. I also raise some objection to Sosa’s treatment of dreaming skepticism.
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Stewart CohenEmail: |
8.
Ben Saunders 《Ethical Theory and Moral Practice》2009,12(3):279-290
The three most common responses to Taurek’s ‘numbers problem’ are saving the greater number, equal chance lotteries and weighted
lotteries. Weighted lotteries have perhaps received the least support, having been criticized by Scanlon What We Owe to Each
Other (1998) and Hirose ‘Fairness in Life and Death Cases’ (2007). This article considers these objections in turn, and argues that they do not succeed in refuting the fairness of a weighted
lottery, which remains a potential solution to cases of conflict. Moreover, it shows how these responses actually lead to
a new argument for weighted lotteries, appealing to fairness and Pareto-optimality.
相似文献
Ben SaundersEmail: |
9.
Yujin Nagasawa 《Sophia》2007,46(1):65-67
I provide a further response to Jason A. Beyer’s objections to the alleged inconsistency between God’s omniscience and His
other attributes.
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Yujin NagasawaEmail: |
10.
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.
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Veronica VasterlingEmail: |
11.
David Braun 《Philosophical Studies》2008,141(2):243-262
I criticized Jeffrey King’s theory of complex demonstratives in “Problems for a Quantificational Theory of Complex Demonstratives.”
King replied in “Complex Demonstratives as Quantifiers: Objections and Replies.” I here comment on some of King’s replies.
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David BraunEmail: |
12.
Yurevich A 《Integrative psychological & behavioral science》2007,41(1):21-27
The author presents several arguments against Toomela’s (Culture of science: Strange history of the methodological thinking
in psychology. Integrative Psychological and Behavioral Science, 2007a, doi:, History of methodology in psychology: Starting point, not the goal. Integrative Psychological and Behavioral Science, 2007b, doi:) pessimistic thesis: “The last 60 years of research in psychology seems to have gone astray.” Nevertheless he admits that
Toomela’s article despite the excessively categorical assessments contained in it and the undue pessimism crowing its conclusion,
represents a substantial contribution to the highlighting of socio-cultural impact on various models of psychological cognition,
which lurks behind the international unification of globalizing science.
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Andrey YurevichEmail: |
13.
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: |
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.
16.
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.
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Phillip MontagueEmail: |
17.
Anna Mahtani 《Philosophical Studies》2008,139(2):171-180
Timothy Williamson claims that margin for error principles govern all cases of inexact knowledge. I show that this claim is
unfounded: there are cases of inexact knowledge where Williamson’s argument for margin for error principles does not go through.
The problematic cases are those where the value of the relevant parameter is fixed across close cases. I explore and reject
two responses to my objection, before concluding that Williamson’s account of inexact knowledge is not compelling.
相似文献
Anna MahtaniEmail: |
18.
Supernatural Miracles and Religious Inclusiveness 总被引:1,自引:1,他引:0
Morgan Luck 《Sophia》2007,46(3):287-293
In this paper I shall assess Clarke’s assertion that all definitions of miracles that purport to satisfy the criterion of
religious inclusiveness should substitute the term ‘supernatural’ for ‘non-natural’. In addition, I shall attempt to strengthen
Clarke’s conception of the supernatural by offering an analysis of what it means for something to be ‘above’ nature. Lastly,
I shall offer a new argument as to why Clarke’s intention-based definition of miracles is necessarily less religiously inclusive
than Mumford’s causation-based definition.
相似文献
Morgan LuckEmail: |
19.
Jeff Wisdom 《Philosophical Studies》2008,138(3):429-434
In this essay I distinguish between a synchronic view of base property exemplification and a diachronic one. I argue that
only a diachronic view of base property exemplification can substantiate a ban on morally mixed worlds. I then argue that
one of Robert Mabrito’s recent criticisms of Russ Shafer-Landau’s moral realism fails on either a synchronic or a diachronic
view.
相似文献
Jeff WisdomEmail: |
20.
Jens Johansson 《Ethical Theory and Moral Practice》2009,12(3):247-256
Chris Heathwood has recently put forward a novel and ingenious argument against the view that intrinsic value is analyzable
in terms of fitting attitudes. According to Heathwood, this view holds water only if the related but distinct concept of welfare—intrinsic
value for a person—can be analyzed in terms of fitting attitudes too. Moreover, he argues against such an analysis of welfare by appealing to
the rationality of our bias towards the future. In this paper, I argue that so long as we keep the tenses and the intrinsic/extrinsic
distinction right, the fitting-attitudes analysis of welfare can be shown to survive Heathwood’s criticism.
相似文献
Jens JohanssonEmail: Email: |